{"product_id":"140407","title":"cruel optimism ","description":"\u003ccenter\u003e\u003cdiv style=\"text-align:center\"\u003e\u003cimg src=\"https:\/\/tmgdisk01.cafe24.com\/images\/vs\/4172\/sv\/WQtVORLAHIuf22B0xwFvsY.png?v=1764955039\" style=\"max-width:100%;max-height:10px\"\u003e\u003c\/div\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\u003ccenter\u003e\n\n\u003cdiv style=\"width:95%\"\u003e\n\n\u003cdiv style=\"text-align:center;font-size:30px;font-weight:bolder;line-height:1.6em\"\u003e cruel optimism \u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"border-bottom:1px;border-bottom-style:dotted;border-color:;padding-bottom:20px\"\u003e\u003ccenter\u003e\u003ctable align=\"center\" width=\"100%\"\u003e\u003ctbody style=\"border:0px\"\u003e\n\n\u003ctr\u003e\u003ctd align=\"center\" style=\"line-height:1.2em;text-align:center;font-size:18px;color:black;font-weight:bold;padding-bottom:20px;\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\n\n\u003ctr\u003e\u003ctd style=\"text-align:center\"\u003e\u003cimg src=\"https:\/\/image.yes24.com\/goods\/127748163\/XL\" style=\"max-width:100%;height:auto\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\n\n\n\u003c\/tbody\u003e\u003c\/table\u003e\u003c\/center\u003e\u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"width:95%;{split_style6}padding-top:20px;padding-bottom:20px\"\u003e\n\n\u003cdiv style=\"text-align:left;font-size:16px;font-weight:bold;padding-bottom:20px\"\u003e Description \u003c\/div\u003e\n\n\u003cdiv style=\"text-align:left;word-break:break-all;font-size:14px;line-height:1.6em;\"\u003e\n\n\u003cdiv\u003e\u003ch5\u003e \u003cb\u003eBook Introduction\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e  \u003cdiv\u003e\n\u003cb\u003e“Why can’t we escape capitalism, even though we know it doesn’t enrich our lives?”\u003cbr\u003e “Why can’t we escape from relationships that hurt us?”\u003cbr\u003e\u003c\/b\u003e\u003cbr\u003e There is a cruel optimism involved when the object of one's desire becomes an obstacle to a better life.\u003cbr\u003e The object could be something to eat or something like love.\u003cbr\u003e It could be a fantasy of a good life, or it could be a political project.\u003cbr\u003e … … This type of optimistic relationship is not inherently cruel.\u003cbr\u003e An optimistic relationship becomes cruel when the object of attachment actively interferes with the achievement of the goal that led to the attachment in the first place.\u003cbr\u003e This book examines the various relationships of cruel optimism, from the objects and scenes of social ascent and romantic love to the desire for politics itself.\u003cbr\u003e\n\n\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cdiv\u003e\u003cul\u003e  \u003cli\u003eYou can preview some of the book's contents.\u003cbr\u003e \u003cspan\u003ePreview\u003c\/span\u003e\n\n\u003c\/li\u003e\n\u003c\/ul\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cbr\u003e\u003cdiv\u003e\u003ch5\u003e \u003cb\u003eindex\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e Acknowledgements\u003cbr\u003e Introduction: Current Emotions\u003cbr\u003e\u003cbr\u003e \u003cb\u003eChapter 1: Cruel Optimism\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e 1.\u003cbr\u003e Optimism and its Object\u003cbr\u003e 2.\u003cbr\u003e Target's promise\u003cbr\u003e 3.\u003cbr\u003e Promise of exchange value\u003cbr\u003e 4.\u003cbr\u003e Promise of Learning\u003cbr\u003e\u003cbr\u003e \u003cb\u003eChapter 2 Intuitionists: History and the Emotional Event\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e 1.\u003cbr\u003e How We Live Now: Affect, Mediation, and Ideology\u003cbr\u003e 2.\u003cbr\u003e Current histories\u003cbr\u003e 3.\u003cbr\u003e Jeongdong area and events\u003cbr\u003e 4.\u003cbr\u003e The Fallen and the Screaming: Anonymity and Trauma\u003cbr\u003e\u003cbr\u003e \u003cb\u003eChapter 3: Slow Death: Obesity, Sovereignty, and Lateral Agency\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e 1.\u003cbr\u003e Slow Death and Sovereignty\u003cbr\u003e 2.\u003cbr\u003e The concept of the case genre\u003cbr\u003e 3.\u003cbr\u003e Actuarial Investigation of Obesity\u003cbr\u003e 4.\u003cbr\u003e From distributed causality to interrupted agency\u003cbr\u003e 5.\u003cbr\u003e Conclusion: Brutal and Everyday Nutrients\u003cbr\u003e\u003cbr\u003e \u003cb\u003eChapter 4 Two Girls, Fat and Thin\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e 1.\u003cbr\u003e When you wish upon a star\u003cbr\u003e 2.\u003cbr\u003e Someone said a wish?\u003cbr\u003e 3.\u003cbr\u003e Conclusion: Post-Trauma Melodrama\u003cbr\u003e \u003cbr\u003e\u003cb\u003eChapter 5: Almost Utopian, Almost Normal: The Emotions of the Post-Fordist Era in \"The Promise\" and \"Rosetta\"\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e 1.\u003cbr\u003e almost ……\u003cbr\u003e 2.\u003cbr\u003e Psychoanalysis, Ethics, and Infancy\u003cbr\u003e 3.\u003cbr\u003e A world of pain\u003cbr\u003e\u003cbr\u003e \u003cb\u003eChapter 6: After the Good Life, Stagnant: \"Time Out,\" \"Human Resources,\" and the Precarious Present\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e 1.\u003cbr\u003e Always Now: Situation, Gesture, and Stagnation\u003cbr\u003e 2.\u003cbr\u003e \"It's normal to feel a little anxious\": Ministry of Human Resources Development\u003cbr\u003e 3.\u003cbr\u003e Why You Should Be Exempt: Time Out\u003cbr\u003e\u003cbr\u003e \u003cb\u003eChapter 7: On the Desire for the Political\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e 1.\u003cbr\u003e Emotion, noise, silence, resistance: citizenship shaped by the surrounding atmosphere\u003cbr\u003e 2.\u003cbr\u003e Feel the war through sound\u003cbr\u003e 3.\u003cbr\u003e Silence recorded on tape\u003cbr\u003e 4.\u003cbr\u003e Artworks from an era of clearly unstable collective transition\u003cbr\u003e 5.\u003cbr\u003e Cruel optimism and a desire for the political\u003cbr\u003e\u003cbr\u003e About the cover image: \"If the Body: Middle-Aged Riva and Zora\"\u003cbr\u003e Translator's Note: Lauren Berlant's Affect Theory\u003cbr\u003e\u003cbr\u003e Americas\u003cbr\u003e References\u003cbr\u003e Search\u003c\/div\u003e\n\u003cdiv\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cbr\u003e\u003cdiv\u003e\u003ch5\u003e \u003cb\u003eInto the book\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e  \u003cdiv\u003eThere is a cruel optimism involved when the object of one's desire becomes an obstacle to a better life.\u003cbr\u003e The object could be something to eat or something like love.\u003cbr\u003e It could be a fantasy of a good life, or it could be a political project.\u003cbr\u003e It may be based on something simpler.\u003cbr\u003e Like a new habit that promises to lead to a better way of being.\u003cbr\u003e This type of optimistic relationship is not inherently cruel.\u003cbr\u003e An optimistic relationship becomes cruel when the object of attachment actively interferes with the achievement of the goal that led to the attachment in the first place.\u003cbr\u003e\u003cbr\u003e --- p.9\u003cbr\u003e\u003cbr\u003e Whatever the specifics of the experience of optimism, the affective structure of optimistic attachment involves a persistent tendency to return to specific fantasy scenes. \u003cbr\u003eThe illusion is one that allows us to hope that this time, if we approach this object, it will help us change ourselves or the world in just the right way.\u003cbr\u003e But when a person or a nation struggles to bring about widespread change, and the very thing or scene that sparked the idea that change was possible makes that change itself impossible, then optimism becomes cruel.\u003cbr\u003e And when the pleasure of staying in a relationship becomes enduring, regardless of the content of the relationship, and when people or the world find themselves trapped in a situation that is both deeply threatening and deeply reassuring, optimism becomes doubly cruel.\u003cbr\u003e\u003cbr\u003e --- p.10-11\u003cbr\u003e\u003cbr\u003e \"Cruel Optimism\" does not cover the entire period from the late 20th century to the 21st century. \u003cbr\u003eAfter the war, we believed in the democratic possibility of a good life for everyone, but the economic opportunities, social norms, and legal rights that fueled that great postwar optimism are now expanding unevenly.\u003cbr\u003e This book does not thoroughly expose the fact that the state avoided intervention in this situation.\u003cbr\u003e Instead, this book will cover mass media, literature, television, film, and video from 1990 onward, and will attempt to uncover the belatedly emerging sense centers of history as the optimistic, fantastical elements of structural change have waned in their ability to drive the world.\u003cbr\u003e\u003cbr\u003e --- p.12\u003cbr\u003e \u003cbr\u003eEach chapter in this book tells the story of the demise of an optimistic object\/scenario that once held space for the illusion of a good life, and traces the drama of how we have adapted to situations in which the relationships that once seemed to form the foundation have been transformed into what we might call “cruel” optimism.\u003cbr\u003e\u003cbr\u003e --- p.13\u003cbr\u003e\u003cbr\u003e Typically, the term “stagnant” refers to a period of time when a person or situation is no longer making progress and is moving at a standstill.\u003cbr\u003e In this book, the meaning of stagnation refers to a period of time in which we continue to act while feeling that the world is incomprehensible even though it appears vividly before our eyes.\u003cbr\u003e So, living in a state of stagnation requires both a wandering consciousness that absorbs information and hypervigilance.\u003cbr\u003e\u003cbr\u003e --- p.15\u003cbr\u003e\u003cbr\u003e Even in relatively wealthy places like the United States, it exhausts or wears down the subject. \u003cbr\u003eAnd the irony that in today's world the very labor that reproduces life soon becomes an activity that exhausts life has concrete implications for thinking about the everydayness of suffering, the violence of normativity, and the \"art of patience\" that postpones questions about the cruelty of the present moment with the concept of later.\u003cbr\u003e Cruel optimism is, in this sense, a conception of a kind of lived immanence, which arises from a sense of why people do not become Bartlebys, why they do not want to engage with the multifaceted impoverishment that appears, but rather simply ride the wave of familiar systems of attachment, why they keep out of step with them, or why they prefer to remain in a relationship of resignation that does not imply reciprocity, reconciliation, or surrender.\u003cbr\u003e\n\n\u003c\/div\u003e\n\u003cdiv\u003e --- p.55\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cdiv\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cbr\u003e\u003cdiv\u003e\u003ch5\u003e \u003cb\u003ePublisher's Review\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e \u003cb\u003e1.\u003cbr\u003e Cruel Optimism: Are You Still Dreaming?\u003c\/b\u003e\u003cbr\u003e \u003cbr\u003eLauren Berlant describes the cruel optimism that prevailed in the West since the 1980s as the promises of postwar social democracy were being rolled back.\u003cbr\u003e Despite the fact that today's liberal capitalist society no longer offers individuals the opportunity to improve their lives, many people still cling to fantasies of the unattainable good life: upward mobility, stable jobs, political and social equality, and lasting intimacy.\u003cbr\u003e Although a step behind Western societies, Korean society has also rapidly transformed individual lives and the social landscape through industrialization.\u003cbr\u003e Today we feel that our lives are becoming increasingly impoverished.\u003cbr\u003e Prices go up after you wake up, stores close every day, and the weather changes so rapidly from day to day that it seems to make you forget the seasons.\u003cbr\u003e \u003cbr\u003eBut ironically, the harder it is to get something you want, the more 'good' it becomes, and the more unattainable the 'good life' becomes, the more it becomes an illusion.\u003cbr\u003e Even amidst endless competition and the pressure to survive on one's own, countless people invest and maintain the illusion of an uncertain future: \"Someday...\"\u003cbr\u003e We lament our society of each for himself, and we know that wealth is increasingly concentrated in the hands of a very small number of people, yet we all still dream of becoming rich.\u003cbr\u003e \"Cruel Optimism\" examines the various relationships of cruel optimism, from social mobility and the objects and scenes of romantic love to the desire for politics itself.\u003cbr\u003e Through this, we examine how the illusion and attachment to the good life wears down individuals striving for the 'good life' and erodes the political power of groups seeking to achieve it.\u003cbr\u003e \u003cbr\u003eThroughout this book, I have argued that optimistic attachment becomes cruel when the object\/scene of desire itself becomes an obstacle to the fulfillment of the very need that gives rise to the optimistic attachment.\u003cbr\u003e But the very status of optimistic attachment as an organizing force in life makes it difficult to mediate the harm it causes.\u003cbr\u003e Even if we recognize that the normative public sphere is the space of elite action, a space already shrinking, fragmented, and distant from ordinary citizens, this can be a relationship of cruel optimism when members of the polity periodically return to the rituals and scenes of their commitment to the polity.\u003cbr\u003e - From the text\u003cbr\u003e\u003cbr\u003e \u003cb\u003e2.\u003cbr\u003e Stagnant: Why Are We Still Clinging to Our Dreams?\u003c\/b\u003e\u003cbr\u003e \u003cbr\u003eWhy can't I become rich? Why can't our children become doctors? Why can't some people become lawyers? Why can't we rise higher? We all know this all too well.\u003cbr\u003e The fact is that wealth is born among the wealthy, and medicine has long been a family business.\u003cbr\u003e So why do we desire wealth? What keeps us stuck in our current situation?\u003cbr\u003e\u003cbr\u003e The approach adopted in \"Cruel Optimism\" to explain this reality begins with a critical reflection on the existing approach that has assumed the modern subject to be a rational individual based on rational calculation and rational judgment.\u003cbr\u003e In other words, it can be said that existing literary\/cultural criticism has developed around stories, meanings, and claims. \u003cbr\u003eTraditional critics have sought to identify and explore words and phrases in literary works, including poetry, and have focused on how these construct the meaning and argument the work seeks to convey.\u003cbr\u003e Marxists were interested in how the meaning of a text could be situated within a larger social and political context.\u003cbr\u003e However, affect theory sees our world not only as composed of stories and assertions, but also as shaped by nonverbal effects such as feelings, moods, and emotions. \u003cbr\u003eIn other words, in order to understand the current state of cruel optimism that cannot be explained at all by conventional concepts of subjectivity such as individual reason, will, and rational choice, we need to focus on 'affect', which influences cognitive function through or with the body, and analyze why we are still bound to the outdated illusion of a 'better life' today.\u003cbr\u003e\u003cbr\u003e What Berlant focuses on in 'Cruel Optimism' is 'affect' as an 'attachment' to a better life.\u003cbr\u003e In other words, despite the fact that life is becoming impoverished due to optimism about a better future that has not yet arrived, paradoxically, it is the 'affective' function of 'attachment' to a better life that sustains the subject's present life. \u003cbr\u003eOn the one hand, the state of stagnation expresses our current situation of being stuck in place without getting any closer to our goal, but it also expresses the emotional mechanism that sustains life in the present for a subject who has not reached his goal.\u003cbr\u003e That is, in a state of stagnation where loss and instability continue to increase, we feel anxious and fearful.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e Therefore, we diligently try to gather the information necessary to understand and overcome the situation while remaining stagnant.\u003cbr\u003e This is a time and space that leads people to constantly 'some' or 'manage the fishing ground', although they cannot get the object of their love, to obtain various qualifications so that they can get a position whenever it becomes available, and to study stocks and manage accounts with the dream of becoming a 'ttasang' someday. \u003cbr\u003eSelf-fulfillment is impossible, but today, we are even more absorbed in self-development, and that is precisely why we are living in a state of stagnation.\u003cbr\u003e In this respect, cruel optimism is part of neoliberal affective governance, an affective mechanism that forces us to adapt ourselves to our times.\u003cbr\u003e It's a truly brutal story, but the author argues that staying in this \"state of stagnation\" today may have already become a kind of hope for many.\u003cbr\u003e In this respect, \"Cruel Optimism\" can be said to be an empirically grounded exploration of why and how people desire their own oppression.\u003cbr\u003e \u003cbr\u003eWhy do people cling to conventional illusions of the good life—enduring reciprocal relationships within couples, families, political systems, institutions, markets, and the workplace—when evidence abounds that such things are unstable, fragile, and costly?\u003cbr\u003e - From the text\u003cbr\u003e\u003cbr\u003e \u003cb\u003e3.\u003cbr\u003e Lateral agency and the politics of laterality\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e What to do.\u003cbr\u003e How can we escape this cruel optimism? There is no clear answer.\u003cbr\u003e This is because ‘politics’, which promised to help us live in a better society, is also leading us into a relationship of cruel optimism.\u003cbr\u003e In other words, the very thing that politics (or the political) promised (i.e., a change of government) and its future are actually becoming obstacles to our leading better lives. \u003cbr\u003eIn this situation, what Berlant is paying attention to is lateral agency and the politics of laterality.\u003cbr\u003e\u003cbr\u003e For example, if sovereign agency refers to the capacity for action to build, expand, and extend one's self and life through one's autonomous will and clear purpose, then 'lateral agency' refers to an affective survival strategy that operates in a realm where sovereign action is largely useless, or in other words, one is in a state of cruel optimism.\u003cbr\u003e This is similar to the life of the protagonist in Herman Melville's novel Bartleby, not a mechanical life faithfully following a given work schedule, but a life that escapes it. \u003cbr\u003eThat is, “lateral subjectivity” refers to a kind of agency described as a kind of lateral movement, such as sidestepping, deviating, or taking a detour, which is distinct from the goal-oriented, linear, and unilinear movement of practical sovereignty that is generally normative.\u003cbr\u003e In connection with the lateral agency that Berlant focuses on, namely the concept of “counter-dissipation,” we can imagine a new term recently coined among young people: “tangjinjam” (spending money or time lavishly on activities that provide momentary gratification without regard for macro goals or long-term plans).\u003cbr\u003e\u003cbr\u003e If lateral agency is a departure from the linear, purposive actions of a subject moving toward a goal that is no longer attainable, then the politics of laterality begins with a departure from speaking out or communicating through institutional politics. \u003cbr\u003eIn other words, if conventional politics deals with social antagonism in the public sphere and presupposes a sovereign subject with autonomy and critical rationality, the politics of laterality means that people temporarily form an affective community by accidentally hearing the sounds around them (including complaints, grievances, and frustrations), and that this community, thus formed, moves sideways and deviates from the norm, thereby critically indicating the norm.\u003cbr\u003e\u003cbr\u003e \u003cb\u003e4.\u003cbr\u003e Political depression and intimate public\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e Each chapter of \"Cruel Optimism\" tells the story of the objects of optimism that once gave birth to spaces where the illusion of a good life could take root, and the demise of those scenarios. It traces how we have adapted to situations where the relationships that once seemed to form the foundation of life have been transformed into relationships of so-called \"cruel\" optimism. \u003cbr\u003eIn particular, based on various popular culture texts (literature, television, film, video, etc.), it discovers and presents to readers compelling emotional, sentimental, and psychological spaces that help us understand contemporary political life in a consumer culture full of crisis.\u003cbr\u003e For example, we can observe the emergence of an 'intimate public' as an alternative to the existing reality and public sphere being threatened.\u003cbr\u003e\u003cbr\u003e Intimate publics emerge particularly amidst the deterioration of the public sphere.\u003cbr\u003e In crisis situations that cannot be understood through existing frameworks or where help cannot be obtained through existing institutions or public forums, individuals gather and exchange the information necessary to live their lives by traversing various media. \u003cbr\u003eThrough informal networks that share this kind of information and knowledge, people exchange paradigms on how to live as best as possible. These entities are the \"intimate publics.\"\u003cbr\u003e Such 'intimate publics' are created by establishing within the public sphere a responsive mechanism of affective belonging that people can inhabit when there are few suitable normative institutions to rely on, trust in, or return to.\u003cbr\u003e\u003cbr\u003e In this respect, Berlant's political thinking can be said to be less about exploring the possibility of resolving a crisis or restoring a damaged life, and more about the dilemma of adapting to a crisis that has become routine, and about a way of life that seeks continuation and survival even in an irreversible situation.\u003cbr\u003e This exploration can be said to have emerged from a long-standing concern about the depression that is rampant on the left. \u003cbr\u003eDepression can be seen as a response to a situation where we long for social change but change does not occur.\u003cbr\u003e However, while Berlant faced the fact that fundamental change was difficult and did not actually occur, he also tried to politicize such depression and use it as a resource for trying something.\u003cbr\u003e This is because the position of depression, which is not optimistic about change, is also an expression of a desire for the political.\u003cbr\u003e This is precisely why Berlant focuses on ‘intimate publics.’\u003cbr\u003e\u003cbr\u003e \u003cb\u003e5.\u003cbr\u003e Citizenship formed by the surrounding atmosphere\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e On the one hand, Berlant helps us better understand how and why the “working class has a non-revolutionary character,” or at least how and why people become attached to things that hurt them. \u003cbr\u003eBut it may also give us a better understanding of how people are already resisting new forms of power.\u003cbr\u003e In this regard, the point to note in 『Cruel Optimism』 is “citizenship formed by the surrounding atmosphere.”\u003cbr\u003e This concept refers to a temporary sense of political belonging (i.e., an affective community) created in response to sound, which refers to a peculiar form of politics that can emerge in an era described as one of constant crisis, namely 'political action as an act that does not tire of politics'. \u003cbr\u003e“Citizenship formed by the surrounding atmosphere” refers to a form of politics that is formed in the atmosphere and space that arises when events, scenes, and dramas that spread sounds and emotions in the surrounding space meet the scenarios of social movements that discuss certain situations or issues (e.g., war and routine surveillance systems, AIDS and poverty, public mourning, 9\/11, climate disasters, etc.), but does not directly intervene in the politics of the public sphere. \u003cbr\u003e\n\n\u003c\/div\u003e\n\u003cdiv\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"width:95%;padding-top:20px;padding-bottom:20px\"\u003e\n\n\u003cdiv style=\"text-align:left;font-size:16px;font-weight:bold;padding-bottom:20px\"\u003e GOODS SPECIFICS \u003c\/div\u003e\n\n\u003cdiv style=\"text-align:left;font-size:14px;line-height:1.6em;\"\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eDate of issue:\u003c\/strong\u003e June 17, 2024\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003ePage count, weight, size:\u003c\/strong\u003e 580 pages | 744g | 152*225*30mm\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eISBN13:\u003c\/strong\u003e 9788964374504\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eISBN10:\u003c\/strong\u003e 8964374509 \u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\u003ccenter\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cspan\u003e\u003c\/span\u003e\n\n\u003c\/center\u003e\n\n\n\u003c\/center\u003e","brand":"LIBRAIRIE COREENNE","offers":[{"title":"Default Title","offer_id":43894317318186,"sku":"140407","price":44.0,"currency_code":"EUR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0683\/2750\/5962\/files\/982afb5cecffaae02d63043a689ed963.jpg?v=1765431105","url":"https:\/\/librairie.coreenne.fr\/en\/products\/140407","provider":"LIBRAIRIE COREENNE","version":"1.0","type":"link"}