[...] />

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

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


(let's widen rationality rather than abandoning it)

speculative realism --Campbell--> (a strategy for thinking at the) widest rational angle

example of speculative realism --> Meillassoux's spectral dilemma: [theist] resurrection of the dead (to provide justice for unjust deaths) + [atheist] inexistence of God (to absolve God of past injustices ~ meaningless deaths) ==> it is possible that God might emerge in the future --> complete justice has an ontological & real basis }-->
•the possibility of living according to *absolutizating thoughts* (one of Meillassoux's main tactics is to raise the stakes extremely high to show that *ethical commitments are either absolute or not* [--Campbell--> to speak in absolutizating ways about climate change]) (=/= focus on rthical dilemmas as epistemological conundrums and escalation of ethics to the status of a universal absence of justice ==> despondency + 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
--> (an unintentional and undesirable by-product of healthy scientific scepticism:) the mild sensible scepticism we hold towards “reality” cab be exlpoited to undermine any and all belief in it : climate change ==> logic schism =/= object of/for knowledge (both sceptics and believers use knowledge to deepen their differing positions =/= to elucidate the situation) [---> go to Tsing's coalescence]


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

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

hope =/= optimism
  |(?)       |(?)
saving =/= adopting
(the world) (to the world)


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

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

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


{(examining growing boundaries of) climate change ==> increasing category expansion ==> epistemologies cannot encompass climage change reality}--Campbell--> (we are) afforded a chance to ontologize it

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


unthinkability: refusal to let framing occur

...................................

how mythology is being used in consumer research
[...]
[Tillotson and Martin offering various myth typologies to support theorists in evaluation of myth theories and appropriate integration of theoretical advancements in the field of consumer culture theory:] --> how consumer researchers have sailed though every discipline--from psychology, sociology, anthropology and cultural studies, to literary criticism, history and political economy...
myth has been understood in consumer research from five perspective:
•symbolic
•functionalist
•semiotic
•structuralist
•critical theory
•monomythic


Weber{ modern bureaucratization and intellectualization ==> disenchantment of the world }--> modern experience = rationalization and mythological mysticism ==> marketplace, *no institution has been more willing and able to respond to this (Weberian) desire for enchantment than the modern marketplace* ~=> ***normative preference for enchantment = consumption***
--problem--> *the market remains firmly in charge of myth of consumption, its rewards and its consequences* : marketplace mythology has increasingly become an all-encompassing construct of assorted descriptions and theoretical advancements including the sacred, extraordinary, symbolic and transcendental

myth: a way of organizing perceptions of realities


consumer culture theory

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

•Freud's use of mythic stories as metaphors in psychoanalysis ==> (early) symbolic perspective
•Jung's archetype: embodiment beliefs/images ==collectively==> myth and religion }==> “mythology = extension of the collective unconscious into society”
•Blumer's social life: construction built up by the actor (=/= relationship of structures directing human life); ability to act toward oneself, ability to internally define themselves as objects [self with goal] as the symbols of their own actions
--McAdams--> personal myth: narrative storyline as a means to organize meaning in their lives --in--> context <==forms== historical, religious and state-influenced belief systems, culturally specific themes and ideology
}--> identity and society --responsible-for--> life story --negotiated--> personal myth as interpretive strategy
}==> concepts of ‘consumption’ and ‘identity’ in consumer culture theory

identity work =/= personal myth
[Velliquette + Murray + Creyer:] example of tattoo culture: private and public burrs physically with the attachment of personal meaning to physical marking of the skin and symbolically through the personal stories attached to public brands --> *individuals attach meaning to consumption* <== negotiating the cultural tensions <==throu== perception of self contrasted with the influence of institutional structures (race, class, gender, age) and ideological pressure }==> “meaning = dialectic of object and consumer”

•(Jung's archetype ==>)[...]