Touching Feeling: Affect, Pedagogy, Performativity.
Durhan; Duke UP, 2003.
Sedgwickが10年に渡り書きためたエッセイのコレクション。通奏低音は主客の二項対立的軸の「横」に主体を据えるという試み。これは最終章の超絶主義の仏教受容とBronson AlcottのTemple Schoolに見られる教師と生徒の立場の脱構築にも見られるもの（Alcottと仏教的「我」についてはThe American Encounter with Buddhism: 1844-1912 が詳しいらしいが、これも考えてみたい筋ではある）。コンセプトとして特にこれから絡んでくるのは、sexualityをドライブと切り離し、アフェクトと切り結ばれたもの、autotelicなものとして考えるというところか。そうすると、"heterosexual teleology" のようなものからsexualityを切り離して考えることができる。Eroticization of shameと同様に、eroticization of melancholy を行いたいと。
★"t'ai chi" as a "the Jacoblike wrestling . . . that confounds agency with passivity" (2)
★"beside": 二項対立を逃れる [A]s its title suggests, the most salient preposition in Touching Feeling is probably beside. Invoking a Deleuzain interest in planar relations, the irreducibly spatial positionality of beside also seems to offer some useful resistance to the ease with which beneath and beyond turn from spatial descriptors into implicit narratives of, respectively, origina and telos. (8)→"interest in sidestepping" (of the repressive hypothesis) (12)/ middle range
★"touching":主客の差を一度脇に措く the sense of touch makes nonsense our of any dualistic understanding of agency and passivity; to touch is always already to reach out, to fondle, to heft, or to enfold, and always also to understand other people or natural forces as having effectually done so before oneselfm if only in the making of the textured object. (14)
★★★touch and affect: sexuality を drive と切り離す (Tomkinsから) Affects have far greater freedom than drives with respect to, for example, time (anger can evaporate in seconds but can also motivate a decades-long career of revenge) and aim (my pleasure in hearing a piece of music can make me want to hear it repeatedly, listen to other music, or study to become a composer myself). . . . This freedom of affects also give them a structual potential not enjoyed by the drive system: incontrast to the instrumentality of drives and their direct orientation toward an aim different from themselves, the affects can be autotelic. (19)/ Even though sexual desire is usually oriented toward an aim and object other than itself, it is much more malleable in its aims and objects than are the other drives, and also, like the positive affects, has the potential of being autotelic. (20)/ Affect is self-validating with or without any further referent (Tomkins: 100)/ Sexuality is no longer an on/off matter whose two possibilities are labeled Express or Repress. Sexuality as a drive remains charactereized here by a binary (potent/impotent) model; yet its link to attention, to motivation, or indeed to action occurs only through coassembly with an affect system described an encompassing several more, and more qualitatively different, possibilities than on/off. (101)
★shame: 他者あってのアフェクト―そのシアトリカリティ Shame floods into being as a moment, a disruptive moment, in a circuit of identity-constituting identificatory communication. Indeed, like a stigma, shame is itself a form of communication. (36)/ the double movement shame makes: toward painful individuation, toward uncontrollable relationality. (37)/ shame-humiliation throughout life can be thought of as an inability to effectively arouse the other person's positive reactions to one's communication. (37)/ ナルシシズムの（willfulな）失敗/
★heteroとqueerness: Everyone knows that there are some lesbians and gay men who could never count as queer and other people who vibrate to the chord of queer without having much same-sex eroticism, or without routing their same-sex eroticism through the identity labels lesbian or gay. (63)
★theatricality of slave market--and consumerism: Joseph Roach has argued that the spectacle of the sale of slaves came to define not only slavery itself, but an entire consumerist thatrics of urban commercial space by the 1850s. "The centrality of naked flesh signifies the abundant availability of all commodities: everything can be put up for sale, and everything can be examined and handled even by those who are 'just looking.'" (80)
