Diabolic marks, organs and relations: exiting symbolic misery

The globalized societies of the late twentieth and early twenty-first centuries are de-composing, according to Bernard Stiegler. This decay is expressed by breakdown in the compositional process between symbol and diabol as the dynamic circuit of interiorization and exteriorization, vital for individuation, has become subject to mass calculation, marketization, and hyper-synchronization. For Stiegler there is no way out of this impasse and the result is misery – a diabolic world. In Stiegler’s narration of symbolic misery, diabolic activities and aesthetic forms are not considered capable of conditioning social relations. This article develops the concept of the diabol through readings of Emily Dickinson’s poetry – her diabolic marks – and the diabolic organs and relations of feminist free improvisation. I demonstrate how diabolic inscriptions, which intensify singularity and diachrony, are social-aesthetic resources that can support individuation and trans-individuation and hold potential to open up a new epoch of diabolic sense

Beside-the-mind: an unsettling, reparative reading of paranoia

Having undertaken a critical analysis of a transnational program of research to identify and intervene on the prodrome, a pre-psychotic state, here I experiment with an unsettling, reparative reading of its affective coils—paranoia. Etymologically joining para (beside) with nous (mind), “paranoia” denotes an experience beside-the-mind. I attempt to follow these roots, meeting a non-human figure—Coatlicue—as introduced through Chicana philosopher and poet, Gloria Anzaldúa. In the arms of this goddess, the prodrome points to the vitality and the milieu of paranoia, re-turning it as a capacity, calling for modes of attunement and apprenticeship, and perhaps protecting our psychological and political practices against yet another operation of colonialist capture. Challenging the subject, interlocutors, and form typically adopted by not just Psychology but Affect Studies too, I hope in this performative essay to also lift up the problems and possibilities of Walter Mignolo’s ‘border thinking’ as a means to open the potential decoloniality, and thus response-ability, of these fields within the present political moment