![]() Further, affect theory attempts to disrupt the constructed dualisms of subject and object, mind and body, material and immaterial: In thinking through affect, these are perceived as co-constituted through contingency and spatiality. This move towards the affective has allowed extended discussions about culture, subjectivity, identity, and bodies. This demonstrates that there is now an emergent area questioning the barren objectified body perspective. Within human geography, the social sciences’ and humanities’ attention has been given to the emotional subject and affect’s interplay. Hence, the concept of affect challenges textual and representational-based research offering, as geographer Lorimer observes, exciting new ways to understand ‘our self-evidently more-than-human, more-than-textual, multi- sensual worlds.’ 5 Through the lens of affect we can explore everyday embodied practices and the flow of actions that encompass them.Ĭontemporary body theory is also being rewritten by the notions of affect. 4 Therefore, affecting and affected bodies are bodies-without-order, are unstructured, always in the process of becoming other, becoming more. 1 However, Deleuze and Guattari tell us that affect ‘is not a personal feeling, nor is it a characteristic it is the effectuation of a power of the pack that throws the self into upheaval and makes it real.’ 2 In the Spinozist and Deleuzian-Guattarian sense, affect engages the body through forms of capacity and process or ‘becoming.’ In this instance, the body is not exclusively the human body, but ‘can be anything: it can be an animal, a body of sounds, a mind or an idea it can be a linguistic corpus, a social body, a collectivity.’ 3 Nietzsche concurs that bodies, subjects are a multiplicity - sites of perpetual transformation rather than a single definite entity. It combines the active senses of drive, will and desire and, at times, involves the more passive sense of passion. The term ‘affect’ in its various forms - affectus, affectio, I’affed, affect - is well-utilised historically by philosophers such as Baruch Spinoza and Friedrich Nietzsche through to Gilles Deleuze and Felix Guattari. To begin, this book considers: What is affect and how does it relate to architecture and its practice? It explores the ways in which affect works in practices of architecture and in their design processes. ![]() This book is a critical exploration of the implications and usefulness of affect theory in architectural discourse. ![]() I end the chapter by considering how the terms figure in Ciceronian commentary and pragmatic rhetorics from the late eleventh to the late twelfth centuries, the period that sees the most significant new assimilations of Cicero’s rhetorical thought.The theory of affect is attracting attention in social and cultural scholarship. In the short compass of this chapter I will consider the use of affectio in De inventione, with briefer attention to Cicero’s mature rhetoric and the work of Quintilian, and then turn to the rhetorics of Late Antiquity to see how affectio-affectus established themselves in that body of work. For almost the next 1,000 years, rhetorical attention to this principle usually reflects the constraints that Cicero’s Stoic thought placed on it. Here, Cicero accords affectio some theoretical value as one among various resources for inventing or ‘discovering’ an argument about a person. This work offers a definition of affectio as commutatio animi, a disturbance of the mind (or soul). While Latin antiquity produced rhetorical works of much greater scope and depth, mere accidents of history made De inventione the most influential rhetorical text to survive from Late Antiquity through the High Middle Ages. In the rhetoric of the postclassical periods up to about 1200, these terms tend to have a value limited by one of the chief rhetorical sources that the Middle Ages took from classical antiquity, Cicero’s youthful De inventione. But restricting our survey to the narrowed optique of rhetorical contexts produces a suggestive picture. Of course, any rhetorical use of those terms is inflected by their broader semantic values in Latin antiquity. In classical Latin rhetoric, the related terms affectio and affectus have a wide presence.
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