[...]>

(let's widen rationality rather than abandoning it)

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

="large lg2" stl="font-size:112%"> ='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)


='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

="large lg1" stl="font-size:114%"> 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


unthinkability='lgc'>: refusal to let framing occur

="large lg3" stl="font-size:112%"> ="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 lg4" stl="font-size:110%"> 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'>='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 ="ppl">Campbell='lgc'>: “="trms">interaction with the ="trms">symbolic ='lgc'>='lgc'>==> mythology”

="large lg5" stl="font-size:147%"> ="lsts lst1">•="ppl">Freud's use of mythic ="trms">stories as ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors in psychoanalysis ='lgc'>='lgc'>==> (early) ="trms">symbolic perspective
="lsts lst1">•Jung's ="trms"nttrm="search">archetype='lgc'>: ="trms">embodiment beliefs/images ='lgc'>==collectively='lgc'>='lgc'>==> myth and ="trms">religion ='lgc'>}='lgc'>='lgc'>==> “mythology='lgc'> = extension of the collective unconscious into ="trms">society”
="lsts lst1">•Blumer's ="trms">social life='lgc'>: construction built up by the actor (='lgc'>=/= ="trms">relationship of structures directing human life); ability to act toward oneself, ability to ="trms">internally define themselves as objects ='lgc'>[self with goal='lgc'>] as the ="trms">symbols of their own actions
='lgc'>--McAdams='lgc'>='lgc'>--> personal myth='lgc'>: ="trms">narrative ="trms">storyline as a means to organize meaning in their lives ='lgc'>--in='lgc'>='lgc'>--> context ='lgc'><='lgc'>==forms='lgc'>== ="trms">historical, ="trms">religious and state-influenced belief ="trms">systems, culturally ="trms">specific themes and ideology
='lgc'>}='lgc'>='lgc'>--> identity and ="trms">society ='lgc'>--="trms">responsible-for='lgc'>='lgc'>--> life ="trms">story ='lgc'>--negotiated='lgc'>='lgc'>--> personal myth as ="trms">interpretive strategy
='lgc'>}='lgc'>='lgc'>==> concepts of ‘="trms">consumption’ and ‘identity’ in ="trms">consumer culture theory

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

="lsts lst1">•(Jung's ="trms"nttrm="search">archetype ='lgc'>='lgc'>==>) Joseph ="ppl">Campbell's monomyth='lgc'>: universally applicable ="trms">narrative of mythology (like in Hollywood films about the hero's rites of passage ='lgc'>='lgc'>--> experience of life in ="trms">accordance with the ="trms">phenomena of time)
myths/dreams find expression in ="trms">symbolic form ='lgc'>='lgc'>--> “participating in ritual ='lgc'>== engaging myth”
='lgc'>}='lgc'>='lgc'>--> ='strcls'>**="trms">consumer research as hero's journey='strcls'>** ='lgc'>: ="trms">Consumer Behavior Odyssey's ="trms">travelling across America in a motorhome to learn about self, the ="trms">world, and other people ='lgc'>[='at'>@Jassme and ="frds scrmbld">Mia='lgc'>] ='lgc'>='lgc'>--> transcendental knowl="trms"nttrm="knowledge,Knowledge">edge of the American ="trms">consumer ='lgc'>='lgc'>==> academic ="trms">literature
(="trms">consumer Odyssey found that) ‘the journey’ holds a sacred status that transforms knowl="trms"nttrm="knowledge,Knowledge">edge generation into new mythological ="trms">epistemologies and opens up new doors to understanding (of ="trms">consumption)
&
‘extraordinary experiences as rites of passage’ ='lgc'>[='lgc'>--example='lgc'>: white water river rafting ='lgc'>='lgc'>--> (emergent themes of) personal growth, ="trms">communitas harmony with ="trms">nature ="trms">translated to other ="trms">consumer experiences='lgc'>]

‘rites of passage’ ='lgc'>[='lgc'>='lgc'>~= ‘monomyt[...]