{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"4f7053d9-6508-49c8-9dd8-ec4dc5dadd53","title":"Bodies in code  interfaces with digital media","author":null,"edition":null,"publisher":null,"year":null,"isbn":"0415970164","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"4f7053d9-6508-49c8-9dd8-ec4dc5dadd53","id":"4f7053d9-6508-49c8-9dd8-ec4dc5dadd53","uuid":"4f7053d9-6508-49c8-9dd8-ec4dc5dadd53","title":"Bodies in code  interfaces with digital media","normalized_title":"bodiesincodeinterfaceswithdigitalmedia","author":null,"edition":null,"publisher":null,"year":null,"isbn":"0415970164","isbns":["0415970164","0415970156","9780415970167","9780415970150"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":348,"navigation_url":"https://workshop.closeclaw.top/ai/book/4f7053d9-6508-49c8-9dd8-ec4dc5dadd53","title_url":"https://workshop.closeclaw.top/ai/title/Bodies%20in%20code%20%20interfaces%20with%20digital%20media","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/4f7053d9-6508-49c8-9dd8-ec4dc5dadd53/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/4f7053d9-6508-49c8-9dd8-ec4dc5dadd53/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/4f7053d9-6508-49c8-9dd8-ec4dc5dadd53","page_url":"https://workshop.closeclaw.top/api/ai/books/4f7053d9-6508-49c8-9dd8-ec4dc5dadd53/page","search_url":"https://workshop.closeclaw.top/api/ai/books/4f7053d9-6508-49c8-9dd8-ec4dc5dadd53/search"},"page":{"printed_page":171,"pdf_page":184,"physical_index":184,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"2d6b864b3b705e50e0c23ade72ed7f2ea49cc205ca05804ffb8d7f0b5e8e41e2"},"chapter":"bodies in code","content":"Affectivity thus furnishes the basis for a reconfiguration of singularity beyond identity (which Simondon names the “subject\"): \"the problem of the subject is that of the heterogeneity between perceptual worlds and the affective world, between the individual and the preindividual; this problem is that of the subject as subject [en tant que sujet]: the subject is individual and other than individual; it is incompatible with itself\" (108).\n\nBecause it is incompatible, indeed, out of phase, with itself—because it is a subject of, and also subject to, affectivity—the subject (the human being) must participate in collective life. Collectivity—the experience of the common beyond identity—comprises the opportunity for the subject to coincide with itself: \"the subject can coincide with itself only in the individuation of the collective, because the individuated being and the preindividual being that are in it cannot coincide directly\" (108). It is, in short, affectivity that calls into being commonality beyond identity. Affectivity is the catalyst for collective individuation (or transindividuation), understood, as we have seen, as a distinct individuation, an individuation at a higher level that is not reducible to any set of individual individuations. Affectivity, in sum, furnishes the possibility for a “resonance\" beyond or beneath the category of the individual (identity).\n\nWhen Agamben invokes individuation as a concept of the subject adequate to the “absolute indetermination, [the] absolute indiscernibility between internal politics and exterior politics\" that has, in the wake of the Gulf war and Yugoslavia, formed a “new figure of domination,\"11 he would seem to be acknowledging the need for just such a materialization of the impropriety constitutive of singularity beyond identity. As Agamben understands it, individuation serves to mediate the personal and the impersonal as two phases that are always in relation even though they are clearly separated:\n\nOne could call the impersonal the order of the impersonal power [puissance] with which all life is in relation. And one could call desubjectivation this experience that one has every day of bordering on [cotoyer] an impersonal power, something which both exceeds [dépasse] us and makes us live. Hence ... the question of the art of living would be: how to be in relation [en rapport] with this impersonal power. How will the subject learn to be in relation with a power that does not belong to it, that exceeds it? (9)\n\nDIGITIZING THE RACIALIZED BODY\n\n171","previous_page":170,"next_page":172}