정동은 정동작용과 그 관념인 정서의 잠재성이며 인간 및 비인간 몸들의 강도적 관계이다. 정동 개념은 정서 표상의 충만한 의미에만 몰두하지 않고, 몸들에 영향을 주고받는 힘들의 가변적인 관계성에 주목한다. 정서는 이 힘들에 의한 증감의 효과이자 관념이다. 이와 관련해서, 정동적 관계의 존재론은 미학-윤리/정치를 함축한다. 혐오의 정동은 생존에 위협을 초래하는 힘들이 몸에 남긴 흔적, 특히 구토와 같은 내장적 영향과 관련된다. 그것은 타자가 자신의 행위 능력을 감소시키는 것에 저항하는 강렬한 밀어냄의 잠재성이다. 혐오의 정동작용은 그러한 능력의 증감에 따른 관념들로 산출된다. 혐오 정서는 혐오작용 관념들의 표상이다. 혐오의 정동은 일상에서 개인과 공동체의 행위 능력의 증감을 낳고, 정동적 사건들은 격리와 차별의 복잡한 사회 현실을 정당화한다. 혐오의 정동 논의는 법과 윤리 너머의 감성적인 세계에서 발생하고 작동하는 혐오의 현상에 비판적인 의미를 부여한다.
Affect is the viruality of affections just as perception is the virtual of perception, and the intensive relationship between human and non-human bodies. Affections are traces of affect that comes together on their body. They are the notions (ideas) of affect and its perceptions. The notion of affections is a representation of emotions. In other words, emotions are the effect by increasing or decreasing of the powers (puissance) of the bodies. They are different from the categorized emotions, and are experiences of an existence produced from affect. The movement of affective powers allow us to grasp our experiences as variations and relationships between social beings. Thus, the ontology of affective relationships implies the aesthetic-ethics and also the aesthetic-politics. Affect of disgust is ‘the intense viruality of out-pushing’ to resist someone’s decreasing his potentials. The effect the affect realizes is an increase in his potentials of the person to out-push the others away. A person who hates someone is rewarded with joy, and a person who is hated is rewarded with sorrow. And the serial movements of affect of disgust make hate phenomena complex social problems. In that, there is a very complex political relationship of feedback/feedforward related to the increase or decrease of our powers. The understanding of affect of disgust explains the everyday phenomenon of the disgusting and the disgusted. The affective events that led to a series of disgust-feelings function to justify the notion of exclusion and isolation in our feelings and experiences. In such an experienced reality, some transcendent moral norms and rigorous laws lose their power. Therefore, the explanation of affect of disgust follows the way through which hate phenomena can be analyzed by the feelings and experiences of social members in the community.
KCI
DBpia
