Twit Post

As nonidentity refuses identification, unfavourable dialectics leads out of the circle of identification and approaches the thing via constellations.

If, following Adorno, we place incapacity in a constellation with feminist
philosophy of disability and detrimental dialectics, we arrive at a spot where
incapacity theory is produced in response to a defective world.
In one exploration of the ways by which a particular distinction-namely, incapacity-is necessary, Garland-Thomson (2011, 604)
theorizes disabled individuals as "misfits" inside a society of equivalence,
noting that "misfitting can yield revolutionary perspectives." She
argues: "After we match harmoniously and properly into the world, we neglect the reality of contingency as a result of the world sustains us. When we experience misfitting and acknowledge that disjuncture for its political potential, we expose the relational element and the fragility of fitting" (597).
The difference of incapacity as misfit opens up political prospects by confronting what suits with that which doesn't.
As a way to battle for a better world, we need to assume "the world from that which does not match, from those who don't fit, those who are negated and suppressed, those whose insubordination and rebelliousness break the bounds of identification, from us who exist in-and-in opposition to-and-past capital" (15; emphasis in Holloway).

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