the future history of affect

affect in the twenty first century was seen as a mix of feeling - also intentionally confused or known as affect itself, emotion - which was the mechanistical explanation for motion turned as an inward-facting recallable intent - the opposite of affect because it externalizes interiority rather than the other way around, and mood - also known as vibe in its active sense. at some point, affect had a lot to do with effect, where one presented as the passive acting current that produced sensations that resulted in feedback loops or otherwise in actions of some kind.

at some point, effects could cause affects, likely around the middle of the twentieth century with the bio-physiological turn of psychoanalytic ordering, where affect was rerouted as expression and as a vechile of "feeling" which is itself already a catch all term suspending all causal explanation in favor of subjective interiority, allowing affect to present as something that was supposed to replace emotion as the primary driver of non-"affective" (non-passive) expressive tendency. expression was already seen as positive due to the way abstractions supposedly repress (de-incentivize) the possibility of political reality.

affect was further cemented in the middle of the twentieth century as a replacement for older terms of passion meant to account for the value of human behavior, all the way up until affect - itself a product of regulatory thinking, suffered the unfortunate reality of the coinage of affective labour, a double-regulatory concept that newly calculates affect itself as a territory or weapon of wager or compromise, suddenly politicizing women as agents trading in a secret economy of power, made worse both by political scarcity and the otherwise previously "soft" presentation of mood as something self-regulatory rather than as social currency or circumstance. luckily, by the end of the twenty second century, scarcity itself is no longer rooted as collapse, as after global collapse had already happened, scarcity was no longer the hyperstitious target, freeing manifestation from its crutches as politically scarce opportunity, and allowing its theological implications to re-emerge.

its important to note that affect isnt always regulatory latency, it exists in its organic state as a causal interface, but it only re-emerges way later through tradesmen that re-surface through regulatory machines as organic traders of supposedly naturalized as passional drives, who even have their own protoreligious model that they draw suffrage from, a type of re-emergence of christianity in later times. but for the temporality of the narrative itself, its cruical to remember that from the eighteenth to the end of the twenty first century, affect is a regulatory currency and creates latency and scarcity in the form of tradable securities that, much like the way financialization would later create debt as a life-resource, affective economies become tradeable currencies between actors within states that fully evade organic composition, which, regardless of if it has an ideological compound, a majority of actors in state ideological societies intuitively or subconsciously operate as if they understand this, even if they operate or hold beliefs contrary to it.

this was around the time that intraflection took over the world, a type of sub-threshold modulation that spawned in new social classes as richard hames quotes through jameson and williams, by reverting ancient social classes back into usage through the spawning of institutions deadly towards identities themselves, which never accelerated categories but as history does simply repositioned the stakes. intraflection is primarily, beyond everything else a form of regulation that prevents the unsubstatianted crossing of thresholds, basically, a state-crafted derivative technological assemblage that creates anti-accelerationalist drift, usable primarily for things like controlling the possibility of evading certain institutional prerogatives by fixing identities into institutionally pre-derived plans. in this instance, for modernity - even technology is a social metaphor, a system of behaviors always pre-discovered in the past. this isnt a debate about what modernity can or cant spawn, instead here i present to you the narrative of what happens after, and how the genders finally escaped entirely into ever-late modernity.

with the new institutional causal chains, the fall of the affect-effect twist was bound to happen, as no new social form could possibly invade anyone, institutions as future dystopias are no longer tyrannies but extremely organized networks of regulation, and in their final form, they are entire optional fantasy worlds, video game locations with self-perverted visions of domains like hell and heaven. the domainification of society however is only one of plenty new institutions to spawn, only some of which view it this way. the important part though is that regardless of anything, institutions survive as fully bound to their own logic, because what being outside modernity means isnt that suddenly the ever-narrowing of society will free it up, but precisely the inverse, that, no longer synchronzied, the worst of hell returns as an unspeakable act, a sudden void in time that cant even document itself. institutions however, already glorified and strenghtened by like four modernities occuring historically back to back, are already post-tyrannous, offering only the creation of social classes as categories of psychological management rather than as lifestyle identities, meditative saviors or some other more arcane form.

due to this occurance of self-management, the closest to invasion the genders had left was evasion, which spawned subfliction and exoflection, two seperate but combined entities. subfliction is a type of low-grade stress reminiscent by angest or anxiety, except without neither moral-cosmological nor existential-political dimensions. subfliction is an effect and not an affect, institutions dont produce it, individuals create it in order precisely to calm their own newly non-autonomic nervous systems down. it goes like this, an institution gives you a system, you collapse it, bind it outward, exoflect it, your exoflection paints the contours of this system. then, if it bounces back worse, you produce a type of subfliction. essentially, identity doesnt work to produce intensities, desires dont shape drives which interact with affects-as-expressions, and expression itself doesnt even have a function anymore.

instead, constant evasion becomes a game of existential signification, as new ideas of what a territory in relation to the body is emerge. sometimes during this process, the gender divide itself was split, where social role fully coalesced with identity role, and the militarization and antification of society produced total bodies. in fact, already in the twenty first century this was possible as preciado identified, just not yet exactly necessary (not to say desired, as desire itself was already by then no longer a decision-making category).

men received the opposite treatment, corroded into nulliflectivity, which not like nullification in the classical sense isnt about denial nor rigidity but about persistence as a force of passion rather than will. they entered the beurocratic metaphor no longer just as armoured and resistant, but also as no longer subjectively empassioned, resisting the very ambition to behave in the world as existing in-part with it. rigidity isnt an invocation but a surface-beurocratization, shaping armoring as a finally-evolving condition. armoring has always been repressive, but in this society, it actually presents as its version of oppeness, comfort and genitalization. so many neurotic tendencies persist, that armored bodies are actually open.

excess draws on the world outwards, excess presents no longer as expression, impression or transgression, which all read as positivist terms, but the term expression itself is indicative of negation. depression, opression and so fourth become positive metaphors, as repressing is holding down against a brutal structure, it is not the holding back of ones own affect but the hold-back against affect-destroying regimes, even if by oneself one is still holding back from a type of pure intensity if such a thing exists.

women themselves froze up due to synchronizing tendencies and cringe-machines, but cruically it was the other way around, the fall of women didnt show us that they are not women, but it showed us two seperate things, one, that they are not some type of self-perverting species trying to camoflague itself as a metaphysically superior category - although they are precisely this.

but they are only this precisely up to the point where this is a latent ad-hoc human realization taking over their spirit and not their own metaphysical fact of posession (the virgin martyr, respectable spinster or the tragic heroine) and two, neither are they simply and only humans who are subject to some type of control regime that marks up and sexualizes their bodies as meat and then sells them as products or reflections of ideology at the given time that it takes effect (which would only consequently reaffirm them precisely as women and freeze this image) but it in fact showed the nulliflective precisely how to eliminate them, not as a conflict, which is an unregulated and chaotic attestment with unpredictable results, but a

first, as already shown by baudrillard, women became phallopetrified through the image of children, a weaponization of their care for the supposedly innocent and liberal-free, which gave birth to the young girl or cool girl, a mix of the coquette, the female libertine and the erotic innocent. the young-girl is the opposite of the fallen woman other than that she also strives for visibility - but cruically not seeking for it as a point of gain but as a point of loss, the opposite of the hysteric other than that she does treat illness as social technology through which to augment herself, even if she in fact never appears ill, as well as viewing surfaces and intensities as products through which she orients. the cool girl caused the death of the lady, and destabilized the point of women in modern society, but not the death of the girl just yet.

second, this process originally spawned as an arte-fact, the trace of which was mistaken as an origin point, affect persisting in the residuality of the outputs coded as emotional signals that spawned as a result of coolness, which led to women being driven into overflection, an excessive malleability and forward bend when it comes to processes of affective production. this spawned affective labour as a category, which, much like the fall of passion, which was christianized into virtue as the strenght of the persistance of bodily-affect upon metaphysical and political suffrage, then psychologized into weakness, then re-routed through action as a decision-point, and much like love which was crushed through duality, coolnesss led to a de-existentialization of women, as can be seen in tiqqun and mike ma, that originally persisted in schopenhauer and winninger, even past the inferiority markers.

third, women got structurally imbedded and suffocated into the discourse of patriarchal codes of conduct, the normalization of their resistance against social scripts killed their capture which preceeded a weakning of the social scripts that came before.

the nullificators decided that the shared language game as identified by the luhmannian regime of signs that controls social assemblages tied to affect needs to be deconstructed whenever it shows up, they came to the conclusion that philosophical interpretation is only available when it reads audacious off the bat, if theres a subtle unnoticed shift then the mind fails to comprehend its limits. to them, once this is comprehended, instability does become meaningful because it becomes intentionally encoded as dogma. love works to infuze itself as being about excess, suffering and instability and non-temporality and totalizing faults as unforgivable because thats what the language game at this point in time said it should be, so in anyones love quarrel, those traits need to be characterized and highlighted and then by amplification they loop. this is was an ethical task almost for them, not necessarily to align with the current machinic assemblage but just to align with as many as people or with random ones to show agency as like a meta behavior.

women then in a sense despawned out of the world not just because of infrastructural regulation, but because men dissapeared first by automizing into the dispersed roles, not just as a factor of historical circumstance but because the position men encompassed already had their entire category gain value out of dispersing their function the same way that womans function from the bourgeoise model of womanhood was operational because of the way in which it made use of itself as desirable to beurocratic men and shell-shocked soldiers aka homofascists as a model of unconstrained affect in the twentieth century, as desirable to romantic geniuses, dandies and incels aka bachelors during the eighteen and nineteenth centuries, and the way it operationalized itself as superior. then, the young-girl is definitely a boundary collapsing category, but it also womanizzes categories before de-binarizing them and third-gendering them, because of the way in which it appeals as expression towards minimization of affect and maximization of desirability. flexibility isnt in tune with hipsterism as formless deideologification in coolness under neoliberalism, but is instead closer to making use of overflection as a passive circulatory currency in affective economies

affective labour, syphoned away from domestic or professional enviorments was for a while solely locatable in affective economies, where for a while it served a political-ordering function, not necessarily to stratify but to deliniate limits of scarcity under the post-semiotic collapse. as men's nullification took place, the first category to re-emerge wasnt dandyism, melancholism or sentimentalism (the ancestor of coolness) but rather a type of subflicted beurocratizing model, which itself spawned operators. for example, the identity registry, an institution originally only dealing with fringes, becomes a center-point in the regime of signs in the early twenty-second century when incidentally the act of snesing and verification becomes an actual aesthetically embedded category of care, which has a perceived nurturing function.

this itself overwrites the then replacement of affect into self-induced subflict into reflict, decoding it into a repetitive impact which weakens the value of sensor-as-sensation-induced verification, leading to sentiment liquidity, causing affects to first lose their value and become diluted, becoming at some point conflated with finance as a form of currency, then later losing out entirely and causing the subflictive economy to drop and incidentally spawning affect for a while. this in turn creates a category of registrators for the new genderless entity-mass, where some of them organize as emotional, acting on the impulse of sensorialization by way of this mnemotechnological apparatus that encodes experiences through interaction as a form of tradable currency by the replaying of exchanges as pieces of intimacy. this in turn causes almost a coquettification of the recieving end (registry consumers).