[...]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 ==>) Joseph Campbell's monomyth: universally applicable narrative of mythology (like in Hollywood films about the hero's rites of passage --> experience of life in accordance with the phenomena of time)
myths/dreams find expression in symbolic form --> “participating in ritual == engaging myth”
}--> **consumer research as hero's journey** : Consumer Behavior Odyssey's travelling across America in a motorhome to learn about self, the world, and other people [@Jassme and Mia] --> transcendental knowledge of the American consumer ==> academic literature
(consumer Odyssey found that) ‘the journey’ holds a sacred status that transforms knowledge generation into new mythological epistemologies and opens up new doors to understanding (of consumption)
&
‘extraordinary experiences as rites of passage’ [--example: white water river rafting --> (emergent themes of) personal growth, communitas harmony with nature translated to other consumer experiences]

‘rites of passage’ [~= ‘monomyth']:
•separation [~= departure]
•transition [~= initiation]
•reintegration [~= return]

(river rafting ~=) ritual ~= enactment of myth

}--(Arnould & Price)--> narrative of service embodies the initiation of the journey
‘extraordinary experience' = event & *enchanted temporal period*

liminality: the threshold of a ritual where ambiguity and disorientation occurs before the ritual has been completed [Van Gennep, Turner]

[Dobscha and Foxman:] how a joyous activity is actually stressful and invokes *transcendent experiences of a mythic journey* --> ‘call to adventure’ in a chaotic retail setting rife with conflict [~= buying (the quintessential perfect) wedding dress at Filene]

consumers engage and overcome conflicts (by enacting power, achievement, and mastery ~ mythic agency) and cross the mythic threshold ==> transform consumption process into extraordinary event


Saussure's “words considered as signifiers to signs where meaning is held” & meaning is dependent on difference (and not on concepts outside language) --structuralism--> “myth = a form of speech that exists before ideas”
==> Strauss: [speech and remembrance ==>] pre-literary societies produce images and narratives that resembled nature and the meaning of the mind --> mythic narrative = embodied resolution of contradiction [=/= archives of achievements]
--Doja--> mythic structures: generalizable forms (common in all types of societies and universal categories of the human mind) ~ “collective structures ==> superstructures = myth”
Strauss: “myths operate in men's minds without their being aware of the fact”
[for example Mauss's gift: obligation of reciprocation = power-relationship creating a binary of giver and receiver ==reciprocity==> synthesis of the gift]

•Geertz's ‘thick description’ (--> an antidote, symbolic anthropology =/= technocratic, mechanistic means of understanding cultures and settings, exercise of bridging perceived binary oppositions and creating triadic arrays of meaning)
•Derrida's random movement of signifiers (=/= origin as a transcendental anchor to build signification, Strauss's concept of the exemplar model)

Saussure ==>
•Barthes: “myth = manifestation of ideological tendencies of cultures” --> distorts history, depoliticizes speech ==> “language of the bourgeoisie becomes the myth of universal truths, obscuring the power relations and blocking the perspective of power between class, race, gender and other marginalized people” --> perpetuate existing social conditions
=/= Peirce: systems of signification create discourses (~ practices create the meaning behind an individual's interaction with a sign)
}--> ‘advertisers and marketers use signs and symbols to create meaning surrounding their brands. consumers interpret these signs and symbols in different ways’

‘perspective theory’
naturalization of ideological assumptions and how consumers problematize those assumptions in creating individual identity (shared identity and symbolic significance through consumer narratives)
[Thompson and Haytko]

problematization --highlight--> ideological subtexts --formulate--> binary opposition --naturalization--> constructed consumption meaning

four major imaginaries within stock shows:
1. ‘symbolic freedom and independence of rancher life =/= commercial ranching’ ==> mythically relieve anxiety
2. ‘ove and respect for nature =/= need for food and control over nature’
3. ‘community =/= competitive realities of ranching life’
4. mythologising ‘family unification =/= male domination and female subordination’

[symbolic perspective of mythology ==>] “narrative performance = ideology --> allowing people to act without logic, facts or values through illusion or myth” --> mythology: a storyline crafted by the process of individuals’ incorporation of symbolic resources provided through the marketplace, which then must be negotiated between the cultural contradictions and sphere of the dominant and public viewpoints


functionalism: each part of society is dependent on other parts of society ==> social cohesion
~ “whatever is happening in society is what is supposed to happen” --> “myth: a collective representation that empowers and supports social solidarity”
•Durkheim: “knowledge is socially constructed and the world exists through collected representations”
“personal desire =/= community obligation ==> mythology”

•Eliade: “myth = an account of a creation,” of that which ‘really’ happened --> religion

}--(Belk, Wallendorf, Sherry)--> sacred and profane consumption
•sacred consumption inherent in material objects that embody myth helps to develop social cohesion.
sonsumers resist commodification of cultural resources that in Eliade's view are the embodiment of myth
*consumers’ sacred creation*
[example: temporary consumption community Burning Man: synthesis of community and markets through the exchange of goods and creative acts of art and performance --> community narratives embodying mythological creativity as art and performance ‘construct a temporary cohesiveness']
functionalist perspective of social cohesion: “consumption = means of consumer conformity to culture” --> (cohesion perspective:) ***a positive feeling through the appropriation of creative agency and resistance to challenge the unreflexive consumption at the heart of the marketplace myth***

Barthes ==>
•critical theory: “myth = naturalising socially constructed and historical discourse” ~ dominant societal actors oppress subordinates by normalising markers of segregation and subordination --> the concern is to take the side of the oppressed's language and *emancipation*[= demythologising (dominant ideology)] <== Marx's ‘false consciousness’ (for example capitalist ideology conceals and naturalizes managerial power and implicit subordination of workers) --> either side of a power duality can become valorised
•Hegel: “mythology = ideology aesthetically expressed for easy adoption by society” --> “ideology = an imaginary map”; political breakdowns ==> ideologies become apparent (independent of mythology)
-(Murray and Ozanne:) meanings people attribute to social structures change more slowly than the structures themselves --> reality[= the meanings given to social structure and the objective structures] is contradictory <== *inconsistency between subject and object* (~ societies both create reality and are shaped by it)
}--> consumers as the oppressed class in postindustrial society
Thompson: natural health myth (based on ‘cultural creatives’: dominant consumer segment of natural medicine):
•*romantic ideology derived from technologies’ ill effects on humanity and nature --> nature is mythologized as a state of harmony, science and technology as forbidden knowledge
•*gnostic myth emerged from a desire of consumers to bridge technology and spirituality --> “the immune system is metaphorically rendered as a mysterious immaterial force, constituted by intricate mind-body connections and ephemeral energistic forces, which can be brought to practical ends through quasi-magical practices of holistic healing” [Thompson 2004]
}--> advertisers exploit these tensions as conflicting ideologies converge with reality
brand ==> a point of difference + oppositional meanings --> [for example the attraction of the coffee shops that don't personify the Starbucks hegemony ~] anti-hegemonic consumers hold strong preferences for decor that symbolises the counter-culture

(Thompson + Barthes ==> Kristensen, Boye, Askegaard:) how communities develop conceptualizations of right and wrong
*moral systems are inherently ideological* in order to emancipate consumers from these forces critical reflection must occur***
@constant and apass: ***consumers don't escape the market per se but instead reshape collective identity through counter-mythology***
(for example) hipster consumer's attempt to demythologize a consumption ideology in order to protect themselves from mainstream consumers or ‘followers’ (when followers encroach on inside values:) consumers demythologize their consumption practices ==allowing==> new avenues of consumption to occur in an emancipated state

(critical theorists:) **market = arena of domination and power struggle**
==> consumerism can be enslaving and manipulative mythology crafted by the ruling class, can be overcome through resistance and demythologizing ==> ***emancipation = (a form of) new consumption arenas (that hold a favourable power dynamic for consumers)***
<[...]