benedictus spinoza, the ethics, part iii, definitions of the affects:

"V. Contempt is the conception of any thing (or person, or idea) which touches one's mind so little that its presence leads one to imagine only the qualities it lacks rather than the qualities it possesses."

byung-chul han, psychopolitics:

"[...]Idiotism erects spaces for guarding silence, quiet, and solitude, where it is still possible to say what really deserves to be said. Deleuze already called for such a politics of silence in 1995. He directed it against neoliberal psychopolitics, which forces communication and disclosure: 'It's not a problem of getting people to express themselves but of providing little gaps of solitude and silence in which they might eventually find something to say. Repressive forces don't stop people from expressing themselves but rather force them to express themselves. What a relief to have nothing to say, the right to say nothing, because only then is there a chance of framing the rare, and ever rarer, thing that might be worth saying.'"

[and another one:]

"Only in community [with others does each] individual [have] the means of cultivating his gifts in all directions; only in the community, therefore, is personal freedom possible. From this perspective, being free means nothing other than self-realization with others. Freedom is synonymous with a working community (i.e., a successful one)..."

rosi braidotti speaking at ici berlin, october 2014

"In a time continuum, the virtual past propels you into possible futures, [but they are] not utopias; they are sources of energy that you borrow to act here and now, so we come back to where we started from the present and borrow energy from possible futures to make a difference in the present, to keep us right here and now, to get energized in a system that does not want you to have any energy, a system that will have you begging for recognition, dangling the little carrot of lack-and-law to keep you coming back for another dose of institutionalized addiction, a system that will instill heaviness and sadness in your soul especially if you are a creative agent[...]"

fernando pessoa (as bernardo soares), the book of disquiet:

"Only as a lack of personal hygiene can I understand my wallowing in this flat, invariable life I lead, this dust or filth stuck on the surface of never changing. We should wash our destiny the way we wash our body, and change life the way we change clothes - not to preserve life, as when we eat and sleep, but out of objective respect for ourselves, which is what personal hygiene is all about. There are many people whose lack of hygiene is not a chosen condition but a shrugging of the intellect's shoulders. And there are many whose dullness and sameness of life is not what they wanted for their life, nor the result of not having wanted any life, but just a dulling of their own self-awareness, a spontaneous irony of the intellect. There are pigs repelled by their own filth that don't draw away from it because the feeling of repulsion is so strong it paralyses, as when a frightened man freezes instead of fleeing the danger. [...]"

george lakoff & mark turner, philosophy in the flesh:

"The embodied mind is part of the living body and is dependent on the body for its existence. The properties of mind are not purely mental: They are shaped in crucial ways by the body and brain and how the body can function in everyday life. The embodied mind is thus very much of this world. Our flesh is inseparable from what Merleau-Ponty called the 'flesh of the world' and what David Abram refers to as 'the more-than-human world.' Our body is intimately tied to what we walk on, sit on, touch, taste, smell, see, breathe, and move within. Our corporeality is part of the corporeality of the world.

The mind is not merely corporeal but also passionate, desiring, and social. It has a culture and cannot exist culture-free. It has a history, it has developed and grown, and it can grow further. It has an unconscious aspect, hidden from our direct view and knowable only indirectly. Its conscious aspect characterizes what we take ourselves as being. Its conceptual system is limited; there is much that it cannot even conceptualize, much less understand. But its conceptual system is expandable: It can form revelatory new understandings.

A major function of the embodied mind is empathic. From birth we have the capacity to imitate others, to vividly imagine being another person, doing what that person does, experiencing what that person experiences. The capacity for imaginative projection is a vital cognitive faculty. Experientially, it is a form of 'transcendence.' Through it, one can experience something akin to "getting out of our bodies" - yet it is very much a bodily capacity."

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