[...]ize the escalation and absolutization of ethics that is necessary to authentically occupy it ='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> bleak optimism='lgc'>: acceptance of ="trms">ecological collapse ='lgc'>+ begin the necessary work to organize within the new ="trms">world of climate change (='at'>@="frds scrmbld"nttrm="Singa">Inga)


dialectical process of critique and reassessment ='lgc'><='lgc'>-- absorbed by organizations
="lsts lst1">•strategic ="trms">agenda
="lsts lst1">•framed as an opportunity
="lsts lst1">•how climate change is always conceived as something “outside” that needs to be ="trms">internalized by the organization

="large lg2" stl="font-size:112%">
(="ppl">Campbell thinking with Meillassoux) laws of ="trms">nature changing (='lgc'>~ ='strcls'>*forms of emergence without precedent='strcls'>* ='lgc'>[three cases/advents ='lgc'>='lgc'>--> ='strcls'>*radical discontinuities rupture the fabric of what has come before='strcls'>*='lgc'>])='lgc'>:
='strcls'>**="trms">world of ="trms">material ='lgc'>=/= ="trms">world of life ='lgc'>=/= ="trms">world of thought='strcls'>**
="lstsrd">1. ="trms">matter='lgc'>: reducible to what can be theorized in physico-mathematical terms
="lstsrd">2. life='lgc'>: (understood more ="trms">specifically as a set of terms='lgc'>:) ="trms">affections, sensations, qualitative perceptions, etc. (='lgc'>='lgc'>--> cannot be reduced to ="trms">material processes)
="lstsrd">3. thought='lgc'>: understood as a capacity to arrive at the ‘intelligible content’ bearers of eternity (='lgc'>='lgc'>--> cannot be reduced to life processes)
='lgc'>}='lgc'>='lgc'>--> ='strcls'>****n the ="trms">transition from non-life to life ='lgc'>: the laws of biological life were not contained in the pre-life ="trms">world ='lgc'>='lgc'>--> they emerged ex nihilo (they were not immanent in ='lgc'>[nor emerged from='lgc'>] the previous laws)='strcls'>****
='lgc'>='lgc'>--> (Meillassoux='lgc'>:) reality can generate advents on its own ='lgc'>=/= ='thdf'>the idea of vitalism='lgc'>: ='thdf'>the idea that reality contains a hidden organization guided by transcendent ="trms">intervention


to think of an ="trms">ontological core for climate change where it is regarded as a ="trms">world (in the Meillassouxian sense) ='lgc'>='lgc'>--> ="trms">situate climate change as a discontinuity ='lgc'>='lgc'>--> ='strcls'>*new ="trms">world will create novelty in organization that exceeds thinkability today='strcls'>*

(from the ="trms">position of speculative realism) what is important is (the “='lgc'>=/=” of) ‘holo="trms">cene ='lgc'>=/= ="trms">anthropo="trms">cene’ (and not the ="trms">anthropo="trms">cene)
="lsts lst1">•what did the ="trms">world look like at the beginning of holo="trms">cene='qstn'>?
holo="trms">cene ='lgc'>==created='lgc'>='lgc'>==> ="trms">epistemological ="trms">categories that lasted thousands of years and became the most fundamental modes through which we understand ='and'>& organize='lgc'>:
="lsts lst2">◦birth of ="trms">language
="lsts lst2">◦birth of ="trms">religion
="lsts lst2">◦concept of resources
="lsts lst2">◦concept of exchange
="lsts lst2">◦concept of exchange
="lsts lst2">◦invention of all known ="trms">technology
="lsts lst2">◦development of agriculture
="lsts lst2">◦domestication
="lsts lst2">◦="trms"nttrm="disturban">urbanization
='lgc'>==(by this metric)='lgc'>='lgc'>==> ‘climate change='lgc'> = ="trms">world’ marks the end of organization as we can think it 😱


(let's widen rationality rather than abandoning it)

speculative realism ='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> (a strategy for thinking at the) widest rational angle

='thdf'>example of speculative realism ='lgc'>='lgc'>--> Meillassoux's spectral dilemma='lgc'>: ='lgc'>[theist='lgc'>] resurrection of the dead (to provide justice for unjust deaths) ='lgc'>+ ='lgc'>[atheist='lgc'>] inexistence of God (to absolve God of ="trms">past injustices ='lgc'>~ meaningless deaths) ='lgc'>='lgc'>==> it is possible that God might emerge in the future ='lgc'>='lgc'>--> complete justice has an ="trms">ontological ='and'>& real basis ='lgc'>}='lgc'>='lgc'>-->
="lsts lst1">•the possibility of living ="trms">according to ='strcls'>*absolutizating thoughts='strcls'>* (one of Meillassoux's main tactics is to raise the stakes extremely high to show that ='strcls'>*ethical commitments are either absolute or not='strcls'>* ='lgc'>[='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> to speak in absolutizating ways about climate change='lgc'>]) (='lgc'>=/= focus on rthical dilemmas as ="trms">epistemological conundrums and escalation of ethics to the status of a universal absence of justice ='lgc'>='lgc'>==> despondency ='lgc'>+ cynicism)

(the problem of) critical philosophy wants to avoid dogmatism, but it also incubates dogmatism because in abandoning any ratinoal access to the absolute (they want to be devoid of the slightest pretension to rationality) it renders this space accessible only by dogmatic faith and irrationality
='lgc'>='lgc'>--> (an unintentional and undesirable by-product of healthy ="trms">scientific scepticism='lgc'>:) the mild sensible scepticism we hold towards “reality” cab be exlpoited to undermine any and all belief in it ='lgc'>: climate change ='lgc'>='lgc'>==> logic schism ='lgc'>=/= object of/for knowl="trms"nttrm="knowledge,Knowledge">edge (both sceptics and believers use knowl="trms"nttrm="knowledge,Knowledge">edge to deepen their differing ="trms">positions ='lgc'>=/= to elucidate the ="trms">situation) ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Tsing's coalescence='lgc'>]


cor="trms">relationism ='lgc'>==activate='lgc'>='lgc'>==> a deeply seeted belief that ='strcls'>*we are a necessary part of reality='strcls'>* (a permanent fixture), even when we know rationally that we have not always been
='lgc'>=/= (more ="trms">ontologically authentic) non-cor="trms">relationist perspective ='lgc'>='lgc'>--> we are a moment in time
='lgc'>='lgc'>--> speculative realism='lgc'>: تدارکی preparatory device, an attitude engine, a strategic lens (to see ‘climate change='lgc'> = ="trms">world’)='lgc'>:
="lstsrd">1. climate change has al="trms"nttrm="already,spread">ready happened
="lstsrd">2. climate change marks the end of human civilization
='lgc'>}='lgc'>='lgc'>--> how do we adjust='qstn'>?

The greatest challenge we face is a philosophical one='lgc'>: ='strcls'>*understanding that this civilization is al="trms"nttrm="already,spread">ready dead='strcls'>*. The sooner we confront our ="trms">situation and realize that there is nothing we can do to ='strcls'>*save='strcls'>* ourselves, the sooner we can get down to the difficult task of ='strcls'>*adapting='strcls'>*, with mortal humility, to our new reality. ='lgc'>[='lgc'>=/= declare urgency='lgc'>]
="prgrph">-Scranton

hope ='lgc'>=/= optimism
  |(='qstn'>?)       |(='qstn'>?)
saving ='lgc'>=/= adopting
(the ="trms">world) (to the ="trms">world)


!!!☠️
='lgc'>[bleak mood='lgc'>]
(climate change ='lgc'>='lgc'>-->) multi-leveled death='lgc'>:
="lsts lst1">•loss of a civilization
="lsts lst1">•irreversible death of ="trms">difference (biodiversity)
="lsts lst1">•ultimate limit of the human project
="lsts lst1">•
='lgc'>=/= (="trms">modernity ='lgc'>='lgc'>-->) secret belief that this civilization will last forever

(what could be opportunities for) ='strcls'>**creative foreclosure='strcls'>** of the old ="trms">world ='lgc'>='lgc'>--> space for optimism ='heart'>♥
='lgc'>='lgc'>--> ='strcls'>****preparing for an end without apocalypse='strcls'>**** ='lgc'>[= foreclosure, ='at'>@="frds scrmbld"nttrm="Godard">Goda and ="frds">Sina ="trms">dictionaryofapocalypse.com='lgc'>] (='lgc'>[curatorial='qstn'>?='lgc'>] organizing for the end of the ="trms">world that is an escalated absolutizing commitment to divest justly) ='lgc'>='lgc'>--> ='strcls'>****organizing without hope='strcls'>*** ='lgc'>[='lgc'>=/=='qstn'>? death drive='lgc'>]

(we need دورویی) two-faced ='lgc'>{='lgc'><='lgc'>-- I think artists from ="nms">Iran and former Soviet Union countries with ='strcls'>*double consciousness='strcls'>* تجربه چندگانگی تجربه دوگانگی are good at ='strcls'>*hopeless optimism='strcls'>* خوش بین ناامید='lgc'>}
="lstsrd">1. acknowl="trms"nttrm="knowledge,Knowledge">edge the unbounded unthinkabile incalculable ="trms">nature of this new reality
="lstsrd">2. a chance to experiment with organizational forms of justice, ethics, politics, reason (that are without precedent)

="large lg3" stl="font-size:110%">
='lgc'>{(examining growing boundaries of) climate change ='lgc'>='lgc'>==> increasing ="trms">category expansion ='lgc'>='lgc'>==> ="trms">epistemologies cannot encompass climage change reality='lgc'>}='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> (we are) afforded a chance to ="trms">ontologize it

speculative realism='lgc'>: a mode of commitment to a non-correlated reality ='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> an organizational strategy ='lgc'>='lgc'>==> a mood ='lgc'>='lgc'>--> bleak optimism


="large lg4" stl="font-size:111%"> unthinkability='lgc'>: refusal to let framing occur

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

how mythology is being used in ="trms">consumer research
='lgc'>[...='lgc'>]
='lgc'>[Tillotson and ="ppl">Martin offering various myth typologies to support theorists in evaluation of myth theories and appropriate ="trms">integration of theoretical advancements in the field of ="trms">consumer culture theory:='lgc'>] ='lgc'>='lgc'>--> how ="trms">consumer rese="trms"nttrm="search">archers have sailed though every discipline='lgc'>--from psychology, ="trms">sociology, ="trms">anthropology and cultural studies, to ="trms">literary criticism, ="trms">history and political economy...
myth has been understood in ="trms">consumer research from five perspective='lgc'>:
="lsts lst1">•="trms">symbolic
="lsts lst1">•functiona="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list
="lsts lst1">•="trms">semiotic
="lsts lst1">•structura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list
="lsts lst1">•critical theory
="lsts lst1">•monomythic


="large lg5" stl="font-size:138%"> Weber='lgc'>{ ="trms">modern bureaucratization and intellectualization ='lgc'>='lgc'>==> disenchantment of the ="trms">world ='lgc'>}='lgc'>='lgc'>--> ="trms">modern experience='lgc'> = rationalization and mythological mysticism ='lgc'>='lgc'>==> ="trms">marketplace, ='strcls'>*no institution has been more willing and able to ="trms">respond to this (Weberian) desire for enchantment than the ="trms">modern ="trms">marketplace='strcls'>* ='lgc'>='lgc'>~=> ='strcls'>***normative preference for enchantment='lgc'> = ="trms">consumption='strcls'>***
='lgc'>--problem='lgc'>='lgc'>--> ='strcls'>*the ="trms">market remains firmly in charge of myth of ="trms">consumption, its rewards and its consequences='strcls'>* ='lgc'>: ="trms">marketplace mythology has increasingly become an all-encompassing construct of as="trms">sorted descriptions and theoretical advancements in="trms"nttrm="cluster,club">cluding the sacred, extraordinary, ="trms">symbolic and transcendental

myth='lgc'>: a way of organizing perceptions of realities


="trms">consumer culture theory

='lgc'>{='lgc'>[Mead ='and'>& Blumer's='lgc'>] ="trms">symbolic perspective of myth='lgc'>: how ="trms">symbols are adorned with meaning and that ="trms">affect ="trms">social ="trms">interaction ='lgc'>='lgc'>--> ="trms">symbolic myth research='lgc'>: ="trms">verbal/non="trms">verbal forms of ="trms">communication, with an emphasis on how people behave in day-to-day circumstances in the context of ="trms">socio-="trms">historical structure and ideological of their environment ='lgc'>='lgc'>==> “mythology='lgc'> = ="trms">narrative” ='lgc'>}='lgc'>=/= Joseph Cam[...]