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We avoid because we do not want to be bodies like that. We do not want our bodies to participate in mass extinction. We do not want our bodies to be wrapped in garments made by other bodies that are degraded, abused, and worked to exhaustion. We do not want to ingest foods marred by memories of human and nonhuman suffering. We do not want the lands we live on to be stolen and haunted. We do not want the children we love to live in a world that is less alive, less wonderous, more frightening.
The crisis has shifted away from being confined to the space of the body under the medical gaze, now the doctor must be practitioner, judge, and social manager. This lingers today in the DSM-V’s definition of abnormality: “maladaptive behavior, personal distress, statistical rarity, and violation of social norms.” As Julian Heron notes, “the threat presented by discordant bodies organizes the very fiction of a unified society.”
On Human Capital and the Eugenic Commitment
RevoltingBodies
The content serves as a description of the form, with all its doublings and chinese-box secrets, thus foregrounding the notion of the secret itself - what Deleuze describes as something the content of which is too big for its form. Such metonymy works by appeal to the suggestion that the (hidden) functional blueprint of the two disparate items - the house and the mind, or the form and the content - is identical.
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