Feeling disability: theories of affect and critical disability studies 感受残疾：情感理论与批判性残疾研究
Dan Goodley ^((D) ){ }^{\text {(D) }}, Kirsty Liddiard ^(a){ }^{a} and Katherine Runswick-Cole ^(b){ }^{b} Dan Goodley ^((D) ){ }^{\text {(D) }} , Kirsty Liddiard ^(a){ }^{a} and Katherine Runswick-Cole ^(b){ }^{b}
aiHuman and the School of Education, University of Sheffield, Sheffield, UK; bSocial Change and Community Well Being Centre, Research Institute for Health and Social Change, Manchester Metropolitan University, Manchester, UK aiHuman 和教育学院，谢菲尔德大学，谢菲尔德，英国； bSocial Change and Community Well Being Centre, Research Institute for Health and Social Change, 曼彻斯特城市大学，曼彻斯特，英国
Abstract 摘要
This paper explores connections between affect studies and critical disability studies. Our interest in affect is sparked by the beginnings of a new research project that seeks to illuminate the lives, hopes and desires of young people with ‘life-limiting’ or ‘life-threatening’ impairments. Cultural responses to these young people are shaped by dominant discourses associated with lives lived well and long. Before commencing our empirical work with young people we use this paper to think through how we might conceptualise affect and disability. We present three themes; ontological invalidation in neoliberal-able times; affect aliens and crip killjoys; disability and resistant assemblages. 本文探讨了情感研究与批判性残疾研究之间的联系。我们对情感的兴趣是由一个新研究项目的开端引发的，该项目旨在阐明有 "限制生命 "或 "威胁生命 "障碍的年轻人的生活、希望和愿望。对这些年轻人的文化反应是由与美好生活和长寿相关的主流话语形成的。在开始对年轻人进行实证研究之前，我们利用本文来思考如何将情感和残疾概念化。我们提出了三个主题：新自由主义时代本体论的无效性；情感外星人与瘸子杀手；残疾与抵抗性组合。
ARTICLE HISTORY 文章历史
Received 11 April 2017 2017 年 4 月 11 日收到
Accepted 6 November 2017 2017 年 11 月 6 日接受
KEYWORDS 关键词
Theory; disability; affect; emotions; life; short lives 理论；残疾；情感；情绪；生命；短命
Points of interest 景点
This article is sparked by the beginnings of a research project working with young people with ‘life-limiting’ or ‘life-threatening’ impairments (LL/LTIs). 这篇文章是由一个研究项目的开端引发的，该项目针对的是有 "限制生命 "或 "威胁生命 "缺陷（LL/LTIs）的年轻人。
Too often, society treats people with LL/LTIs as tragedy cases requiring pity and sadness. 社会往往将 LL/LTI 患者视为需要同情和悲伤的悲剧。
People often respond to disability in deeply emotional ways. 人们对残疾的反应往往是感性的。
There has been a lot of research recently on emotions which is broadly termed affect theory but disability is often ignored. 最近有很多关于情绪的研究，广义上称为情感理论，但残疾问题往往被忽视。
We seek to connect affect theory and disability research with reference to young people with LL/LTIs in ways that can capture the desires, hopes and ambitions of these young people, their families and allies. 我们力求将情感理论与残疾研究联系起来，并以 LL/LTIs 青年为参照，从而捕捉到这些青年、其家人和盟友的愿望、希望和抱负。
1. Introduction 1.导言
This article explores the original offerings of affect theory to studies of disability and, as a way of exchange, the unique contribution of critical disability studies to theories of affect. Our interest in the latter has been elevated by the beginnings of a new research project, ‘Life, Death, Disability and the Human: Living Life to the Fullest’ (ES/P001041/1) funded by the Economic and Social Research Council, and seeks to forge new understandings of the lives, hopes, desires and contributions of children and young people with ‘life-limiting’ or’life-threatening’ impairments (LL/LTIs). With children and young people as our co-researchers, the project will be a space where disabled children and young people can tell new stories of disability; their own stories. 本文探讨了情感理论对残疾研究的原创性贡献，以及作为一种交流方式，批判性残疾研究对情感理论的独特贡献。新研究项目 "生、死、残疾与人类 "的启动提升了我们对后者的兴趣：该项目由经济与社会研究理事会资助（ES/P001041/1），旨在对患有 "限制生命 "或 "威胁生命 "损伤（LL/LTIs）的儿童和青少年的生活、希望、愿望和贡献形成新的理解。以儿童和青少年为共同研究者，该项目将成为残疾儿童和青少年讲述新的残疾故事（他们自己的故事）的空间。
There is something instantly emotive around the idea of a child or young person living a short life. People are affected, often deeply, by the idea that a young person’s life course is reduced through the presence of impairment. We know that cultural and individual responses to young people with LL/LTIs are significantly shaped through a plethora of dominant ideas and practices linked to idealisations associated with quality of life, human productivity and lives lived well and long. Young people with LL/LTIs appear to be at odds with the neoliberal imperatives of self-sufficiency, autonomy and independence. Their presence makes society feel for their predicament. In this article, we seek to contest these dangerous discourses with reference to concepts emerging from the inter-disciplinary fields of affect theory and critical disability studies. Because our project is in the early stages of fruition and empirical work is yet to start, we use this article as an opportunity to pause and to consider possible connections between theories of affect and critical disability studies. 儿童或青少年的生命短暂，这种想法会立刻引起人们的情感共鸣。人们往往深受这种观念的影响，即年轻人的生命历程会因为缺陷的存在而缩短。我们知道，文化和个人对患有 LL/LTIs 的年轻人的反应，在很大程度上是由大量与生活质量、人类生产力和美好长寿的理想化相关联的主流观念和实践形成的。患有 LL/LTIs 的年轻人似乎与自给自足、自主和独立的新自由主义要求相悖。他们的存在让社会对他们的困境感同身受。在这篇文章中，我们试图参考情感理论和批判性残疾研究等跨学科领域的概念，对这些危险的论述提出质疑。由于我们的项目正处于早期阶段，实证工作尚未开始，我们利用这篇文章作为一个停顿的机会，思考情感理论与批判性残疾研究之间可能存在的联系。
2. Introducing theories of affect 2.介绍情感理论
There will always be debates about the extent to which we can generalise an intellectual space that is fraught with debate, tension and disagreement. The study of affect broadly hails a return to emotion and feeling including (although not exclusively) happiness, love, optimism, misery, contentment, guilt, bitterness, envy, humiliation, fear, grief, disgust, passion, psychic pain, desire, hope, shame, anger, imagination and optimism. Gorton (2007) observes that distinctions are sometimes made between emotion (a sociological expression of feelings) and affect (a physical response rooted in biology). Such a simplistic distinction is now generally avoided and we use affect and emotion interchangeably in this article to acknowledge that biology and society are firmly wrapped up with one another. As Gorton (2007,334)(2007,334) puts it,‘feeling is negotiated in the public sphere and experienced through the body’. 对于我们能在多大程度上概括充满争论、紧张和分歧的知识空间，永远存在争论。情感研究从广义上讲是对情感和感觉的回归，包括（但不限于）幸福、爱、乐观、痛苦、满足、内疚、苦闷、嫉妒、羞辱、恐惧、悲伤、厌恶、激情、精神痛苦、欲望、希望、羞耻、愤怒、想象力和乐观。戈顿（Gorton，2007 年）指出，人们有时会把情绪（一种社会学上的情感表达）和情感（一种植根于生物学的生理反应）区分开来。我们在本文中交替使用 "情感 "和 "情绪"，以承认生物学和社会学是紧密联系在一起的。正如戈顿 (2007,334)(2007,334) 所说，"感觉是在公共领域中协商出来的，是通过身体体验出来的"。
It is a truism to suggest that we affect other people and are in turn affected by them. Yet the return to affect in social theory is a relatively new one, predicated 我们影响他人，反过来也被他人影响，这是一个不争的事实。然而，在社会理论中回归 "影响 "是一个相对较新的概念，其前提是
upon the idea that theorists have tended to sideline the emotional. Sociologists, for example, have always been preoccupied with discourse, culture and structure. These are, after all, some of the big-hitting leitmotifs of the discipline. A turn to affect asks us to consider those elements that have been ignored in favour of more public, measurable and structural indicators. Similarly, discursive psychologists have contested the individualisation of psychological ideas such as attitude, personality, resilience and emotion but have left the theoretical space with very little to say about the affective or the embodied. Emotions and embodied feelings need to be part of sociological and critical psychological thinking. The turn to affect is not simply about addressing a missing psycho-emotional dimension in social theory. Affect theory responds to the ways in which affects are mobilised by economic and cultural forces. Affect theories are interested in the ways in which contemporary citizens are ‘thrown into a constellation of affections - which may have the quality of feeling necessary to our lives, but which may be both contingent and punitive’ (Duschinsky, Greco, and Solomon 2014, 224). We come not only to know and perform ourselves (Butler 1999); we are also expected to know how to feel. 理论家倾向于将情感放在一边。例如，社会学家一直专注于话语、文化和结构。毕竟，这些都是该学科的一些热门主题。转向 "情感 "则要求我们考虑那些被忽视的因素，而更多的是公开的、可衡量的和结构性的指标。同样，辨证心理学家对态度、个性、复原力和情感等心理学观点的个体化提出了质疑，但对情感或体现性的理论空间却知之甚少。情感和具身感受需要成为社会学和批判心理学思考的一部分。转向情感并不只是为了解决社会理论中缺失的心理情感维度。情感理论对经济和文化力量调动情感的方式做出了回应。情感理论关注的是当代公民如何 "被抛入情感的组合之中--这些情感可能具有我们生活所需的感觉品质，但也可能是偶然的和惩罚性的"（Duschinsky, Greco, and Solomon 2014, 224）。我们不仅要认识和表现自己（Butler，1999 年），还要知道如何去感受。
According to Wetherell (2015,139)(2015,139), the humanities and psychological and social sciences are witnessing the emergence of various theories of affect that attend to the ways in ‘which bodies are pushed and pulled in contemporary social formations, in the “engineering” of affective responses, and in how workers and citizens become emotionally engaged and affectively interpellated’. In their special issue on affect in the journal Body & Society, Blackman and Venn (2010) draw attention to the ways in which affect is felt at the level of the body but is always socially and culturally conditioned. Affects are felt individually, materially and physiologically but are always being reproduced by their entanglements with the social world. In their special issue of Feminist Theory, Pedwell and Whitehead (2012) consider the relationship between affect and feminist theory. They note that affect studies constitute an interdisciplinary space with often contradictory and oppositional takes upon the subject matter. What is clear, following Gorton (2007,334)(2007,334), is that there is shared interest in the way’feeling is negotiated in the public sphere and experienced in the body’. Foucault often figures in the bibliographies of affect theorists in the biopolitical constitution of the subject and subjectivity, and many authors share’a concern with how power circulates through feeling and how politically salient ways of being and knowing are produced through affective relations and discourses’ (Pedwell and Whitehead 2012, 116). Wetherell (2015,139)(2015,139) 认为，人文学科、心理学和社会科学正在出现各种情感理论，这些理论关注 "身体在当代社会形态中被推拉的方式，情感反应的'工程'，以及工人和公民如何在情感上参与和在情感上被解释"。Blackman 和 Venn（2010 年）在《身体与社会》（Body & Society）杂志的情感特刊中，提请人们注意情感在身体层面上的感受方式，但情感总是受到社会和文化的制约。情感的感受是个体的、物质的和生理的，但总是通过与社会世界的纠缠而再生产出来。Pedwell 和 Whitehead（2012 年）在《女性主义理论》特刊中探讨了情感与女性主义理论之间的关系。她们指出，情感研究构成了一个跨学科空间，对这一主题的看法往往相互矛盾和对立。Gorton (2007,334)(2007,334) 指出，"感觉在公共领域中的协商方式和身体体验 "是大家共同感兴趣的问题。福柯经常出现在情感理论家关于主体和主体性的生物政治构成的书目中，许多作者都 "关注权力是如何通过情感流通的，以及政治上突出的存在和认知方式是如何通过情感关系和话语产生的"（Pedwell and Whitehead 2012, 116）。
One of the most well-known affect writers, Ahmed (2004) is clear that we are subject to various affect economies in which bodies and emotions are shaped and stifled. We are increasingly witnessing an’emotionalisation of society’ (Pedwell and Whitehead 2012). Romantic love, for example, becomes known through dominant practices of Hollywood, psychotherapy and memes of social media. Nurture, affection and care are shaped through complex political, cultural and social economies. Think of the John Lewis (a UK department store) Christmas television adverts as explicit examples of the ways in which desire, care and family are played out - and 作为最著名的情感作家之一，艾哈迈德（2004 年）清楚地认识到，我们受到各种情感经济的影响，身体和情感在其中被塑造和扼杀。我们正日益目睹 "社会情感化"（Pedwell 和 Whitehead，2012 年）。例如，浪漫爱情通过好莱坞的主流做法、心理疗法和社交媒体的流行语而广为人知。养育、亲情和关爱是通过复杂的政治、文化和社会经济形成的。John Lewis（英国一家百货公司）的圣诞电视广告就是欲望、关爱和家庭的明证--以及
risk being prescribed - through the act of consumption. ^(1){ }^{1} Dan (first author), at this juncture, feels it necessary to shamefully confess that every Christmas, no matter how Scrooge-like he is feeling, he finds himself in bits, sobbing before his kids, as they look on at him with disgust. What can we say? Dan’s a sucker for a bouncing dog, a lost snowman and a forlorn rabbit. As a key player in the affect economy, television is a successful exploiter of catchy emotions (Gorton 2007, 338); those feelings that spread contagiously through the workings of affect economies (and especially catchy in relationships of consumption). Ahmed’s work displays a cynicism towards those social and cultural processes that threaten to affectively box people in: to become emotionally attached to particular kinds of object and subjects in the social world. The feelings we hold and express can (re)produce dominant social and geopolitical hierarchies and exclusions (Pedwell and Whitehead 2012, 120). In this sense, then, affect is always relational: and these relationalities take place between humans and non-humans, bodies and culture, individuals and society, and organic entities and machines (Fox and Alldred 2015). How we come to feel or emote is the consequence of our relationship with others. We affect others and they affect us. This leads Wetherell (2015) to conclude that affect is always distributed: we feel and emote in the relationships we have others. 有可能被处方--通过消费行为。 ^(1){ }^{1} 丹（第一作者）在此有必要惭愧地承认，每年圣诞节，无论他感觉自己有多么像守财奴，他都会发现自己在孩子们面前泣不成声，而孩子们则厌恶地看着他。我们还能说什么呢？丹很喜欢蹦蹦跳跳的小狗、迷路的雪人和孤独的兔子。作为情感经济中的重要角色，电视成功地利用了琅琅上口的情感（Gorton，2007 年，338 页）；这些情感通过情感经济（尤其是消费关系中的情感）的运作传播开来。艾哈迈德的作品对那些有可能使人们在情感上受到束缚的社会和文化进程表现出一种愤世嫉俗的态度：使人们在情感上依附于社会世界中的特定客体和主体。我们所持有和表达的情感会（重新）产生占主导地位的社会和地缘政治等级制度和排斥现象（Pedwell and Whitehead 2012, 120）。因此，从这个意义上讲，情感总是具有关联性：而这些关联性发生在人类与非人类、身体与文化、个人与社会、有机实体与机器之间（福克斯和阿尔尔德雷德，2015 年）。我们的感受或情感是我们与他人关系的结果。我们影响他人，他人也影响我们。这让 Wetherell（2015）得出结论，情感总是分布式的：我们在与他人的关系中感受和情感。
The affective turn is also associated with some moves to put the psyche into the social (hence the idea of the psychosocial in critical social psychology). But this does not necessarily mean reinserting a pre-social psyche. For instance, Blackman and Venn (2010,20)(2010,20) are interested in the kinds of idealised images of the body that shape affects:‘the kinds of fantasies and desires that might propel our investments, financial and corporeal with our bodies’. Affect is something that is performed and it is the idea of affective practice that Wetherell (2015) prefers over a choice of affect. Wetherell is a renowned discursive psychologist and so is interested in the ways in which discursive practices produce the effects of their actions. This understanding of affective practice resonates with the hugely influential work of Hochschild’s (1983) emotional labour. This concept seeks to account for the assault on the self that occurs in response to demanding publics. Emotions are corporeal thoughts, embodied processes, imbricated with social values and frequently involved in preserving social bonds, social rules and display of behaviour (Williams 2003, 519-520). Hochschild’s concept of emotional labour refers to those times when the self acts in ways that fit the expectations of others. This sense of the affective register being laid out through complex social and cultural relationships invites in the work of Hardt and Negri (2000,2004)(2000,2004), not least in their idea of biopolitical citizenship and immaterial labour. As Goodley and Lawthom (2011,118)(2011,118) have articulated, Hardt and Negri shine light on ‘the transformation of the labour process which has created a new proletariat through an emphasis on knowledge and affect (with the latter showing an increased weight of activities focused on health, education and social care) (Rustin, 2002)’. We are increasingly made to do work on ourselves - governance - and we do this through working the self and our relationships with others. This immaterial labour - knowledge, information, 情感转向也与将心理纳入社会的一些举措有关（因此批判社会心理学中出现了社会心理这一概念）。但这并不一定意味着要重新植入前社会心理。例如，布莱克曼和文 (2010,20)(2010,20) 对塑造情感的理想化身体形象感兴趣："可能推动我们对身体进行经济和肉体投资的各种幻想和欲望"。情感是一种被表演的东西，与情感的选择相比，韦瑟尔（2015 年）更倾向于情感实践的理念。Wetherell 是一位著名的话语心理学家，因此他对话语实践如何产生其行为效果很感兴趣。这种对情感实践的理解与霍赫希尔德（1983 年）的情感劳动（emotional labor）这一极具影响力的工作产生了共鸣。这一概念试图解释在回应公众的要求时对自我的攻击。情感是肉体的思想、体现的过程，与社会价值观紧密相连，并经常参与维护社会纽带、社会规则和行为展示（Williams 2003, 519-520）。霍赫希尔德的情感劳动概念指的是自我行为符合他人期望的时候。这种通过复杂的社会和文化关系来建立情感注册的意识在哈特和奈格里的著作 (2000,2004)(2000,2004) 中有所体现，尤其是在他们关于生物政治公民身份和非物质劳动的观点中。 正如 Goodley 和 Lawthom (2011,118)(2011,118) 所阐述的，Hardt 和 Negri 揭示了 "劳动过程的转变，这种转变通过对知识和情感的强调（后者在健康、教育和社会关怀活动中所占的比重越来越大），创造了一个新的无产阶级（Rustin, 2002）"。我们越来越多地被要求为自己工作--管理--我们通过自我工作和与他人的关系来实现这一点。这种非物质劳动--知识、信息、
communication and emotional reproduction - becomes the site through which we constitute our subjectivities, identities and ways of being with others. Increasingly, places that were formerly the remit of the private/personal (e.g. sexual relationships, families, households) are increasingly governed by public interventions, which seek to normalise their practices and create ideal national citizens: 在我们的生活中，"交流 "和 "情感再生产 "成为我们构成主体性、身份和与他人相处方式的场所。过去属于私人/个人范围的场所（如性关系、家庭、住户）越来越多地受到公共干预的管理，公共干预试图使这些场所的做法正常化，并创造理想的国家公民：
These areas of affective/emotional/immaterial labour - which include the service industry, health and social welfare services, caring and maternal work - know no hours of work (beyond the 9 to 5 working day), are always labouring and in the process of becoming experts about themselves. (Goodley and Lawthom 2011, 118) 这些情感/情绪/非物质劳动领域--包括服务业、卫生和社会福利服务、护理和孕产妇工作--没有工作时间限制（超出朝九晚五的工作日），始终在劳动，并在成为自身专家的过程中。(Goodley and Lawthom 2011, 118）。
This centralising of subjectivity in the constitution of self and society will be all too familiar to students of Foucault. In addition, Hardt and Negri (2000,2004)(2000,2004) push this analysis further into a conceptualisation of affective labour as the labour of the postmodern proletariat caught up in the globalisation of an affect economy (or Empire as they term it; original emphases). 这种将主体性集中于自我和社会构成的做法，对于福柯的学生来说再熟悉不过了。此外，哈特和内格里 (2000,2004)(2000,2004) 将这一分析进一步推向情感劳动的概念化，将其视为后现代无产阶级在情感经济（或他们所称的帝国，原文强调）全球化中的劳动。
A turn to affect is also associated with a desire to recognise the materiality of the body - and the material relationships between human bodies and other non-human entities. This addresses the somatophobia that has been found in some transformative writings in queer, feminist and disability studies. This fear of the body can be traced back to the advent of these radical perspectives which, in part, politically responded to biological essentialism that viewed queer, disabled and female bodies as inherently abnormal. In contrast, recent theories of affect have focused on the extra-discursive. A common trope within the philosophy of materialism ultimately considers matter to be something that exists beyond human perception (Flynn 2017). Accepting the limits of discursive analysis has pushed many into what are now commonly known as new materialist theories (associated often with the appeal of writers such as Rosi Braidotti, Brian Massumi, Gilles Deleuze and Felix Guattari). Martin (2013) offers an anthropologist’s reading of the materialist affect theory literature. She notes, borrowing from the work of Leys (2011,437)(2011,437), that, at various times, affects are considered to be: 对情感的转向还与承认身体的物质性--以及人类身体与其他非人类实体之间的物质关系--的愿望有关。这就解决了同性恋、女权主义和残疾研究中的一些变革性著作中存在的躯体恐惧症。这种对身体的恐惧可以追溯到这些激进观点的出现，这些观点在一定程度上从政治上回应了生物本质论，认为同性恋者、残疾人和女性的身体本质上是不正常的。与此相反，近期的情感理论则将重点放在了 "话语外"（extra-discursive）上。唯物主义哲学的一个常见套路最终认为物质是超越人类感知而存在的东西（Flynn，2017 年）。接受话语分析的局限性将许多人推向了现在通常所说的新唯物主义理论（通常与罗西-布赖多蒂、布赖恩-马苏米、吉勒-德勒兹和费利克斯-瓜塔里等作家的吸引力有关）。马丁（2013 年）提供了人类学家对唯物主义情感理论文献的解读。她借用莱斯 (2011,437)(2011,437) 的著作指出，在不同时期，情感被认为是：
'inhuman,'pre-subjective,‘visceral’ forces and intensities that influence our thinking and judgments but are separate from these. Whatever else may be meant by the terms affect and emotion … the affects must be non-cognitive, corporeal processes or states. (Martin 2013, 465; original emphases) 非人类"、"前主体"、"内脏 "的力量和强度影响着我们的思维和判断，但又与之分离。无论 "影响 "和 "情感 "这两个词的含义是什么...... "影响 "必须是非认知的、肉体的过程或状态。(马丁，2013 年，第 465 页；原文强调了这一点。）
Materialist affect theorists seek to tune into the human as a visceral, embodied, emotive and corporeal creature. Too often in social theory there is an emphasis on reason, rationality and the linguistic. A positive of such a reading of affect is that we recognise the pre-social potentiality of a living body. A negative reading of this is that we are straying into the dangerous theoretical lands of the pre-social biological: a terrain exploited by some forms of psychological individualism and essentialism (see Billington’s [2016] critique). We share Martin’s (2013, S156) concerns when she states:‘we need to ask whether one result of seeing the affects as biological phenomena is losing the insights that feminism can provide.’ A more positive reading of the material potentiality of the body is provided by Deleuze 唯物主义情感理论家试图将人作为一种内脏的、身体的、情感的和肉体的生物。社会理论往往强调理性、合理性和语言。这种对情感的解读的积极意义在于，我们认识到了活生生的身体的前社会潜能。消极的解读则是，我们误入了前社会生物性的危险理论领域：这一领域被某些形式的心理个人主义和本质主义所利用（见比林顿的批评[2016]）。我们赞同马丁（2013，S156）的担忧，她说："我们需要问一问，将情感视为生物现象的一个结果是否就是失去了女性主义所能提供的洞察力。德勒兹对身体的物质潜能进行了更为积极的解读
and Guattari (1987) - who position the body as one full of affective potential yet to be coded and stifled by strict cultural codes. Affect, in this sense, is a ‘material intensity that emerges via the “in-between” spaces of embodied encounters, circulating power not primarily as a mode of discursive regulation but rather as the potential to “become otherwise”’ (Pedwell and Whitehead 2012, 116). This vague language of DeleuzoGuattarian potentiality is given political purchase and conceptual clarity through the hugely influential work of Braidotti (1994, 2002, 2003, 2005, 2006, 2013). For example, her work on nomadic affectivity represents desire as outward bound and based on the human’s complex relations with a multiplicity of others, including non-human others. This reorganisation of desire - from the psychoanalytic desire for the things we lack to a desire for connections anew with other humans and non-human beings - is explained in part through our deeply technologically embedded global world which blurs ‘fundamental categorical divides between self and other; a sort of heteroglossia of the species, a colossal hybridisation which combines cyborgs, monsters, insects and machines into a powerfully posthuman approach to what we used to call “the embodied subject”’ (Braidotti 2005, no page). Put simply, then, Braidotti asks us to reveal the connections between humans, other humans and non-humans because through these relationships we might find major rearticulations of affect, emotion and feeling. This is the brave new world of the posthuman: a space and time where we find’non-unitary, radically materialist and dynamic structure[s] of subjectivity … [expressing each] subject’s capacity for multiple, non-linear and outward-bound inter-connections with a number of external forces and others’ (Braidotti 2005, no page). 和瓜塔里（1987 年）--他们将身体定位为一个充满情感潜能，却被严格的文化规范所编码和扼杀的东西。从这个意义上讲，情感是 "通过身体接触的'中间'空间而产生的物质强度，它主要不是作为一种话语调节模式，而是作为'以其他方式成为'的潜能"（Pedwell and Whitehead 2012, 116）。布雷多蒂（Braidotti，1994 年、2002 年、2003 年、2005 年、2006 年、2013 年）的著作影响深远，她的著作赋予德勒祖-瓜田主义潜能这一模糊语言以政治意义和概念清晰度。例如，她关于游牧情感的研究将欲望表述为外向型的，并以人类与包括非人类在内的多重他人的复杂关系为基础。这种欲望的重组--从精神分析学中对我们所缺乏的东西的欲望，到与其他人类和非人类重新建立联系的欲望--部分是通过我们深深嵌入技术的全球世界来解释的，这个世界模糊了'自我与他人之间的基本分类界限；一种物种的杂交，一种巨大的混杂，它将半机械人、怪物、昆虫和机器结合成一种强大的后人类方式，我们过去称之为'具身主体'"（Braidotti 2005，无页码）。简而言之，Braidotti 要求我们揭示人类、其他人类和非人类之间的联系，因为通过这些关系，我们可能会发现对情感、情绪和感觉的重大重新阐述。 这就是 "后人类 "的勇敢新世界：在这个时空里，我们发现了 "非单一的、彻底唯物主义的和动态的主体性结构......[表达了每个]主体与许多外部力量和他人建立多重、非线性和外向型相互联系的能力"（Braidotti，2005 年，无页码）。
The human category of modern societies (especially in Western Europe and North America) has been one tied to the ethics and philosophy of humanism: a speaking subject, bounded and ordered, with clear distinctions of cognition/ affect, reason/passion, rationality/irrationality or self/other. The posthuman is a reaction and an alternative to humanism and its associated prescribed, bounded and self-governing sovereign self. Affect is released from its binarised and othered distinction (as the opposite of cognition) as the human category itself is opened up as a distributed entity more in keeping with our contemporary techno-culture. Affect is not to be found inside human beings, but in the connections and relationships between humans and non-humans. In her early writings, Braidotti (2005, no page) was keen to emphasise a number of ways in which the posthuman condition is created: 现代社会（尤其是西欧和北美）的人类范畴一直与人文主义的伦理和哲学相联系：一个会说话的主体，有界限、有秩序，认知/情感、理性/激情、理性/非理性或自我/他者泾渭分明。后人类是对人文主义及其相关的规定、约束和自我管理的主权自我的反动和替代。情感从其二元化和他者化的区别（作为认知的对立面）中解放出来，因为人类类别本身被开放为一个分布式实体，更符合我们当代的技术文化。情感并不存在于人类内部，而是存在于人类与非人类之间的联系和关系中。布raidotti（2005 年，无页码）在其早期著作中敏锐地强调了创造后人类条件的多种方式：
‘Mutual inter-dependences and productive mergers of forces that give rise to creative becomings’ (here we like to think of the work of educational inclusion done between and amongst a group of disabled and non-disabled children in a classroom as they are assisted by a teacher and her assistants to work together as a group task). 相互依存和各种力量的富有成效的融合，产生了创造性的成 就"（在这里，我们可以把教室里的一群残疾儿童和非残疾儿童之间的融合教育工 作看作是一项集体任务，他们在教师及其助手的协助下共同完成了这项任务）。
‘Replacing the old subject formation with a notion of the subject as a cluster of complex and intensive forces - intensive assemblages which connect and inter-relate with others in a variety of ways’ (the disabled child is no longer a fixed subject but part of the assemblage already described). 以主体概念取代旧有的主体形成，将主体视为一组复杂而密集的力量--密集的集合体，它们以各种方式与他人联系并相互关联"（残疾儿童不再是一个固定的主体，而是上述集合体的一部分）。
‘An attack on identity. Not on any one identity, but on the very concept of identity’ (consider the ways in which a child is always becoming - never a fixed being - and use this same idea when thinking about humans more generally). 对身份的攻击。不是对任何一种身份的攻击，而是对身份概念本身的攻击"（考虑一下孩子总是在不断成长的过程中--永远不会是一个固定的存在--在更广泛地思考人类时也使用同样的观点）。
‘Avoiding references to the paradigms of human nature (be it biological, psychic or genetic essentialism) while taking fully into account the fact that bodies have indeed become techno-cultural constructs immersed in networks of complex, simultaneous and potentially conflicting power-relations’ (it is no longer possible to talk of national boundaries, friendships or activist organisations in the same way as it was 20 years ago before the advent of social media). 避免提及人类本性的范式（无论是生物、心理还是基因本质论），同时充分考虑到身体确实已成为沉浸在复杂、同时且可能相互冲突的权力关系网络中的技术文化建构物"（现在已不可能再像 20 年前社交媒体出现之前那样谈论国界、友谊或活动组织了）。
‘A non-unitary vision of the subject that endorses a radical ethics of transformation, thus running against the grain of contemporary neo-liberal conservatism, but it also asserts an equally strong distance from relativism or nihilistic defeatism’ (a grounded sense of working together as an assemblage, impossible to pinpoint where the collective begins or ends, a celebration of many connection points, of numerous affective possibilities). 一种非单一的主体视角，它赞同激进的变革伦理，因此与当代新自由主义保守主义背道而驰，但它也宣称与相对主义或虚无主义失败主义保持着同样强烈的距离"（一种作为一个集合体共同工作的基础意识，无法确定集体的起点或终点，对许多连接点和无数情感可能性的赞美）。
Braidotti writes that’a non-unitary subject proposes an enlarged sense of inter-connection between self and others, including the non-human or “earth” others, by removing the obstacle of self-centred individualism’ (2005, no page). Our affects - and what we desire - are enacted through our mutual interdependencies and assemblages rather than as manifestations of inherent humanist emotions. Braidotti 写道："非单一主体通过消除以自我为中心的个人主义的障碍，提出了一种自我与他人（包括非人类或 "地球 "上的他人）之间相互联系的扩大感"（2005 年，无页码）。我们的情感--以及我们所渴望的--是通过我们的相互依存关系和组合来实现的，而不是作为固有的人文主义情感的表现形式。
Fox and Alldred (2015) set up new materialist analyses as being interested in social production rather than social construction; especially in relational networks or assemblages of animate and inanimate entities. Materiality is plural, open, complex, uneven and contingent especially if viewed from a DeleuzoGuattarian perspective (Deleuze and Guattari 1987; Fox and Alldred 2015, 400). Hence: Fox 和 Alldred（2015 年）提出，新唯物主义分析关注的是社会生产而非社会建构；尤其是有生命和无生命实体的关系网络或组合。物质性是多元的、开放的、复杂的、不均衡的和偶然的，尤其是从德勒兹-瓜塔里主义（Deleuze and Guattari 1987; Fox and Alldred 2015, 400）的角度来看更是如此。因此：
Bodies are always relational as are other material, social and abstract entities with no distinct ontological status other than produced through their relationships or assemblages. 身体与其他物质、社会和抽象实体一样，总是具有关系性，除了通过其关系或组合而产生之外，并没有独特的本体论地位。
We replace the idea of human agency with the Spinozist notion of affect: meaning simply the capacity to affect or be affected. So affects are always becoming and this refers to a change in the capacities of state of an entity. 我们用斯宾诺莎主义的 "影响 "概念来取代 "人的能动性 "概念："影响 "的简单含义是影响或被影响的能力。因此，"影响 "总是在 "变得"，这指的是实体状态能力的变化。
We attend to the production of assemblages, which are constantly becoming as they territorialise (stabilising an assemblage) or de-territorialising (destabilising an assemblage) (Fox and Alldred 2015, 401). 我们关注集合体的产生，它们随着领土化（稳定集合体）或去领土化（破坏集合体的稳定）而不断变化（Fox and Alldred 2015, 401）。
Deleuze and Guattari (1987) suggest that we map the assemblage and find gaps between its rigid lines that offer lines of flight and the emergence of smooth spaces (for moments of de-territorialisation). As Youdell and Armstrong (2011, 145) put it: 德勒兹和瓜塔里（Deleuze and Guattari，1987 年）建议我们绘制集合图，并在其僵硬的线条之间寻找缝隙，这些缝隙提供了飞行路线和平滑空间的出现（去地域化的时刻）。正如尤戴尔和阿姆斯特朗（2011, 145）所说：
Striated space can be thought about as the binary, hierarchical, and normative meanings of spaces and their possibilities and impossibilities … Striations are the deep scores or grooves cut by the rigid lines of the assemblage, defining and constraining meaning and practice. The smooth spaces against which these are contrasted are not distinct spaces, but are moments and sites of possibility when and where the assemblage and its striations might be disrupted or deterritorialized … A line of flight might allow us to trip out of the striations in which we are caught to skate on the smooth plateaus between, even if in doing so we slip into or begin to grind out yet another striation. 条纹空间可以理解为空间的二元、等级和规范意义，以及空间的可能性和不可能性......条纹是组合体的刚性线条切割出的深痕或凹槽，界定并限制了意义和实践。与之形成鲜明对比的平滑空间并非独特的空间，而是可能的时刻和地点，在这些时刻和地点，集合体及其条纹可能会被打乱或去领土化......飞行线可能会让我们跳出我们所陷入的条纹，在两者之间的平滑高原上滑行，即使在这样做的过程中，我们滑入或开始磨出另一个条纹。
Smooth spaces are associated, then, with de-territorialising over-coded striated assemblages. Youdell and Armstrong (2011) encourage us to think about school. Consider the over-coding or the striations of schools. Note those un/written rules that pervade. Think too how in these school assemblages children are sifted, selected and coded in affirmative ways (gifted and talented) or, in other cases, coded in limiting ways (Special Educational Needs and Disabilities). We will return to materialist analyses of affect later. 因此，平滑的空间与去领土化过度编码的条纹组合相关联。尤德尔和阿姆斯特朗（2011 年）鼓励我们思考学校。考虑学校的过度编码或条纹。注意那些无处不在的不成文规定。再想想在这些学校组合中，儿童是如何被筛选、挑选并以肯定的方式进行编码的（天赋与才能），或者在其他情况下，以限制的方式进行编码（特殊教育需求与残疾）。我们稍后将回到对情感的唯物主义分析。
The rise of emotion and feeling is also having huge impacts on the human and psychological sciences, specifically neuropsychology. Billington (2017), for example, draws in the work of the critical neuroscientist Antonio Damasio, whose focus on affect, feeling and emotion has not only expanded conceptualisations of the cognitive to include emotion but also emphasised the impact of the environment on the brain. Billington (2017,5)(2017,5) insists that these new affective neuroscientists are interested not in the minute detail of neurons firing but in’lifting /the neurological or psychological veil to reveal the latest political challenge posed to social and education inclusion’. Here Billington’s work is closely aligned to the work of Ahmed and others who are interested in moving beyond ‘the “inside out” model of psychology, and the “outside in” model proffered by sociology and anthropology’ (Pedwell and Whitehead 2012, 123). Affect is necessarily complicating, then, because it seeks to challenge these well-worn distinctions between interior and exterior worlds. How we feel is closely connected to our place in the world and many theorists of affect want to keep this dynamic relationship between self/other, body/society and psyche/culture, developing new vocabularies for understanding these complexes. 情感和感觉的兴起也对人类科学和心理科学，特别是神经心理学产生了巨大影响。例如，比林顿（2017）借鉴了批判神经科学家安东尼奥-达马西奥（Antonio Damasio）的研究成果，他对情感、感觉和情绪的关注不仅扩展了认知概念，将情绪纳入其中，还强调了环境对大脑的影响。比林顿 (2017,5)(2017,5) 坚持认为，这些新的情感神经科学家感兴趣的不是神经元发射的微小细节，而是 "揭开神经学或心理学的面纱，揭示社会和教育包容性所面临的最新政治挑战"。在这方面，比林顿的工作与艾哈迈德等人的工作密切相关，这些人希望超越 "心理学的'由内而外'模式，以及社会学和人类学提出的'由外而内'模式"（Pedwell and Whitehead 2012, 123）。因此，"情感 "必然是复杂的，因为它试图挑战内部世界和外部世界之间这些老生常谈的区别。我们的感受与我们在世界上的位置密切相关，许多情感理论家希望保持自我/他人、身体/社会和心理/文化之间的这种动态关系，为理解这些复杂关系开发新的语汇。
Thus far, in this article, we have considered some of the theoretical considerations and analytical trajectories within the field of affect studies. Our sense is that much is to be gained by critical disability studies engaging with this work and this is especially the case from our perspective as we start a new research project that works alongside young people with LL/LTIs and their families. 到目前为止，我们在本文中已经考虑了情感研究领域的一些理论考虑和分析轨迹。我们的感觉是，批判性残疾研究与这项工作的结合将大有裨益，从我们的角度来看尤其如此，因为我们正在启动一个新的研究项目，与患有 LL/LTIs 的年轻人及其家人一起工作。
3. Sparking our interest in affect: our study 3.激发我们对情感的兴趣：我们的研究
Our interest in theories of affect has been generated by the beginnings of a new research project. We can gauge the values of any society by considering how it treats those people who are the most marginalised. Too often disabled young people find themselves on the outskirts of society. This is especially the case for one group of disabled young people. We know much about the deaths of young people with life-limiting or life-threatening impairments (LL/LTIs) but relatively little about their lived lives. This invisibility could be detrimental to their social and emotional well-being and mental health, and that of their families/carers and allies. Our research seeks to forge new understandings of the lives, hopes, desires and contributions of disabled young people with LL/LTIs. This will permit us to think differently about how society understands life and death, and will deliver forms of co-produced knowledge that will be useful to academics and to a host of civil society organisations, professionals and communities that are also seeking to value short lives and respect death as part of the human condition. Our inquiry is a flagship project of the Institute for the Study of the Human at the University of Sheffield. ^(2){ }^{2} The project began in April 2017 and finishes in April 2020. 我们对情感理论的兴趣源于一个新研究项目的启动。我们可以通过考虑社会如何对待那些最边缘化的人，来衡量任何社会的价值观。残疾青年往往处于社会的边缘。有一类残疾青年尤其如此。我们对患有限制生命或危及生命的损伤（LL/LTIs）的年轻人的死亡了解很多，但对他们的生活却知之甚少。这种隐匿性可能会损害他们及其家人/照护者和盟友的社会和情感福祉以及心理健康。我们的研究旨在对患有 LL/LTIs 的残疾青年的生活、希望、愿望和贡献形成新的理解。这将使我们能够对社会如何理解生与死进行不同的思考，并将提供对学术界和许多民间社会组织、专业人士和社区有用的共同生产的知识形式，这些组织、专业人士和社区也在努力珍视短暂的生命，并将尊重死亡作为人类生存条件的一部分。我们的调查是谢菲尔德大学人类研究所的旗舰项目。 ^(2){ }^{2} 该项目于2017年4月开始，2020年4月结束。
According to the national charity Together for Short Lives, LL/LTIs considerably shorten children and young people’s life expectancy. There are around 49,000 children and young people with LL/LTIs in the United Kingdom, and these rates are increasing year on year. Young people with LL/LTIs are living longer than ever before, yet we know little of their lives, particularly from their own perspectives. This lack of knowledge is due to the marked absences of this unique group of disabled young people from public imagination and broader culture. Young people with LL/LTIs have been omitted from much academic research; are seldom explicitly written into public policy; are often excluded from disability communities and disabled people’s own movements; and have their voices dominated by professional perspectives within palliative (end-of-life) care teaching, education and training (see Runswick-Cole, Curran, and Liddiard, 2017). Whilst there has been work in the palliative, nursing and medical worlds on LL/LTIs, very little of this work has included or speaks from young people’s own perspectives. Consequently, critical questions subsist around personal, relational and collective well-being. This project is timely given that our previous research showed that disabled young people and their families/carers and allies experience significant exclusion and discrimination; exclusion which is currently exacerbated through severe austerity in the United Kingdom. Therefore, with young people alongside us as our co-researchers, and working in partnership with leading disability/LL/LTI organisations (Purple Patch Arts, DMD Pathfinders, Good Things Foundation, Muscular Dystrophy UK Trailblazers), we will explore the lives of young people with LL/LTIs as they experience and understand them, with the aim of making their lives visible. Young people with LL/LTIs and their families will tell their own stories through multi-modal engagement with innovative art-making and narrative approaches. 据全国性慈善机构 "短命携手会"（Together for Short Lives）称，LL/LTI 大大缩短了儿童和青少年的预期寿命。在英国，大约有 49,000 名儿童和青少年患有 LL/LTIs 疾病，而且患病率还在逐年上升。患有 LL/LTI 的青少年比以往任何时候都活得更长，但我们对他们的生活却知之甚少，尤其是从他们自己的角度来看。之所以缺乏了解，是因为这一独特的残疾青年群体在公众想象和更广泛的文化中明显缺席。许多学术研究都忽略了 LL/LTIs 青年；他们很少被明确写入公共政策；他们经常被排斥在残障社区和残障人士自己的运动之外；在姑息治疗（临终关怀）教学、教育和培训中，他们的声音被专业视角所主导（见 Runswick-Cole、Curran 和 Liddiard，2017 年）。尽管姑息治疗、护理和医学界已经开展了有关 LL/LTIs 的工作，但这些工作很少包含或从年轻人自身的视角出发。因此，围绕个人、关系和集体福祉的关键问题依然存在。我们之前的研究表明，残疾青年及其家人/照护者和盟友遭受着严重的排斥和歧视；而目前英国严重的财政紧缩政策又加剧了这种排斥。 因此，我们将以年轻人为共同研究者，与领先的残疾/LL/LTI 组织（紫补丁艺术、DMD Pathfinders、Good Things Foundation、英国肌肉萎缩症开拓者）合作，探索 LL/LTIs 年轻人的生活经历和理解，目的是让他们的生活变得可见。患有 LL/LTIs 的年轻人及其家人将通过创新的艺术创作和叙事方法，以多模式参与的方式讲述他们自己的故事。
Working with our Community Research Partners and Expert Impact Partners we are co-designing impact activities which ensure that research findings are applied and utilised in real-life settings and thus are relevant, transferable, accessible and transformative outside academia. We propose that this impact serves to improve the social, emotional and mental health and well-being of young people with LL/LTIs, and their parents/carers and wider families, and other members of their networks who make up the constantly shifting assemblages within which they intra-act and affect one another, enabling them to live life to the fullest. More information on the project - including the specificities of methodology and method - can be found at the project website. ^(3){ }^{3} 我们与社区研究合作伙伴和专家影响合作伙伴合作，共同设计影响活动，确保研究成果在现实生活中得到应用和利用，从而在学术界之外具有相关性、可转移性、可获取性和变革性。我们认为，这种影响将有助于改善患有 LL/LTIs 的青少年、他们的父母/照看者和更广泛的家庭，以及他们的网络中的其他成员的社会、情感和心理健康和福祉，这些人构成了不断变化的集合体，他们在集合体中相互作用和相互影响，使他们能够充分享受生活。有关该项目的更多信息，包括方法和手段的特殊性，请访问项目网站。 ^(3){ }^{3}
Because our study is in its infancy we are starting to collect our empirical data. However, we know that researchers never enter a project value-free or theoretically and conceptually under-developed. In contrast, we hold the firm conviction that researchers should always be mindful of the kinds of theoretical understandings that they hold and the potential ways in which these theories might conceptualise their subject matter. Our commitment to working collaboratively with young people with LL/LTIs extends to our choice of theory. We seek theory that connects with the lifeworld of these young people. More generally, we will explore how the theoretical lexicons of affect and disability can be plundered in order to help us understand disability in the world. 由于我们的研究还处于起步阶段，我们正在开始收集经验数据。不过，我们知道，研究人员从来不会毫无价值地或在理论和概念上不够成熟地进入一个项目。与此相反，我们坚信，研究人员应始终注意他们所持有的理论理解类型，以及这些理论可能将其主题概念化的潜在方式。我们致力于与患有 LL/LTIs 的年轻人合作，这也延伸到我们对理论的选择。我们寻求与这些年轻人的生活世界相联系的理论。更广义地说，我们将探索如何利用情感和残疾的理论词汇来帮助我们理解世界上的残疾问题。
4. Feeling disability 4.感觉残疾
Disability can and should be an entry point into studies of affect. We might want to think about the ways in which affect economies draw disabled people and those close to them into particular ways of feeling and emoting. Like Ahmed (2004) and Pedwell and Whitehead (2012) we are wary of those affect theorists who claim that their work constitutes a brand-new field on inquiry in relation to emotion and feeling. Just as feminism can claim a long historical alignment with affect through ‘the personal is political’, so critical disability studies can also point to a body of literature that has been engaged with the affective experiences of disability (Goodley 2016). Critical disability studies is a nascent field of scholarship and activism that explicitly engages with transformative fields of inquiry including queer, postcolonial, indigenous and feminist studies. Theories of affect sit at the intersections of these different spaces of theorisation. In the following, we make some novel connections of theoretical orientations and trajectories from affect theory and critical disability studies. 残疾可以也应该成为情感研究的切入点。我们也许应该思考情感经济如何将残疾人及其亲近者吸引到特定的感受和情感方式中。与艾哈迈德（Ahmed，2004）和佩德维尔与怀特海（Pedwell and Whitehead，2012）一样，我们对那些声称他们的工作构成了与情感和感觉相关的全新研究领域的情感理论家保持警惕。正如女权主义可以通过 "个人即政治 "来宣称其与情感的长期历史一致性一样，批判性残疾研究也可以指向那些与残疾情感体验相关的文献（Goodley，2016 年）。批判性残疾研究是一个新兴的学术和行动领域，它明确地与包括同性恋、后殖民主义、原住民和女权主义研究在内的变革性研究领域相联系。情感理论处于这些不同理论化空间的交叉点上。在下文中，我们将对情感理论和批判性残疾研究的理论取向和轨迹进行一些新的探讨。
4.1. Ontological invalidation in neoliberal-able times 4.1.新自由主义时代的本体论失效
How come you are in a wheelchair? 你怎么会坐在轮椅上？
What happened to you then? 你后来怎么了？
I never think of you as disabled? 我从不认为你是残疾人？
You are so brave, you know. (Common comments and questions made by non-disabled people to disabled people; see Goodley 2016). It must be so difficult for you, having a disabled child, but it’s a good job it happened to you, I don’t think I could cope. (Personal comment made to one of the authors, no date) 你太勇敢了，你知道吗？(非残疾人对残疾人的常见评论和问题；见 Goodley 2016）。有一个残疾孩子对你来说一定很困难，但幸好发生在你身上，我想我应付不来。(对其中一位作者的个人评论，无日期）
A lot of people [friends] will ask, ‘Does Shaun’s willy work?’ (Hannah, non-disabled wife of Shaun, a man with Spinal Cord Injury [SCI]; see Liddiard 2017) 很多人（朋友）都会问：'肖恩的小弟弟还能用吗？
The British feminist disability scholars Thomas (1999, 2001, 2002, 2007) and Reeve (2002,2004,2005,2006,2007,2008)(2002,2004,2005,2006,2007,2008) have created a theoretical space for thinking creatively about the psyche. As Goodley (2016) argues, both are sceptical about psychologisation but share an interest in what Reeve describes as the ‘barriers in here’ that are often ignored by radical structuralist sociologists who are more focused on the ‘barriers out there’ (2008,1)(2008,1). The psycho-emotional register is progressive because it seeks to consider what ‘disabled people can be’ rather than what ‘disabled people can do’. But this approach is also sensitised to an exploration of indirect and direct forms of psycho-emotional disablism. ^(4){ }^{4} Direct forms can be found in discriminatory interactions, acts of invalidation, patronising responses of others and hate crimes such as the destruction of group symbols and hate literature (Sherry 2000). Indirect forms of psycho-emotional disablism are less overt but just as damaging. They may emerge as side effects of structural disablism (a feeling of dislocation in a building that is largely inaccessible) or unintended actions, words or deeds (such as stares of curious others, patronising attitudes, need-freak requests for assistance) (see Liddiard 2014). 英国女性主义残疾学者托马斯（Thomas，1999, 2001, 2002, 2007）和里夫 (2002,2004,2005,2006,2007,2008)(2002,2004,2005,2006,2007,2008) 为创造性地思考心理问题开辟了理论空间。正如古德利（Goodley，2016）所言，两人都对心理学化持怀疑态度，但都对里夫所说的 "这里的障碍 "感兴趣，而激进的结构主义社会学家往往忽视了这些障碍，他们更关注 "外面的障碍" (2008,1)(2008,1) 。心理情感注册是一种进步，因为它试图考虑 "残疾人能成为什么"，而不是 "残疾人能做什么"。但是，这种方法对探讨心理情感残疾的间接和直接形式也很敏感。 ^(4){ }^{4} 直接形式可以在歧视性互动、无效行为、对他人的傲慢回应和仇恨犯罪（如破坏群体标志和仇恨文献）中找到（Sherry，2000 年）。间接形式的心理情感歧视不那么明显，但同样具有破坏性。它们可能是结构性障碍的副作用（在基本无法进入的建筑物中产生错位感），也可能是无意的行为、言语或行动（如他人好奇的注视、傲慢的态度、急需帮助的请求）（见 Liddiard，2014 年）。
How are disabled people, their partners, families and allies meant to respond emotionally to these questions? By accommodating non-disabled people, perhaps offering a smile, a short answer and a response that will not make the non-disabled person even more uncomfortable. Anger, violence or rejection on the part of the disabled person would no doubt be understood by the non-disabled inquisitor as a rude emotional response of someone with a’chip on their shoulder’. Ironically, it would at the same time serve to embody the stale ableist trope of the angry, bitter crip. Liddiard (2014,124)(2014,124) recognises both the complex management of feeling and the relational politics inherent to responding in the right ways as forms of skilled emotional labour, as disabled people come to take on the diverse roles of teacher, negotiator, manager, mediator, performer and educator’ in negotiating their reactions and responses - enacting forms of skilled inter-personal labour desired by the very western labour markets from which they are largely excluded (see Exley and Letherby 2001). Hochschild (1983) is clear: there are appropriate affects to display in these moments of interaction. Families with disabled children and disabled children themselves have described the affective labour that they are forced to engage with to manage the emotions of others (Runswick-Cole 2013). Disabled people have articulated the emotional work and labour required within their loving and sexual relationships with close others, showing that such labour can reach the most intimate spaces of life and self (Liddiard 2014). 残疾人、他们的伴侣、家人和盟友该如何从情感上回应这些问题呢？通过迁就非残疾人，或许可以提供一个微笑、一个简短的回答和一个不会让非残疾人更加不舒服的回答。残疾人的愤怒、暴力或拒绝无疑会被非残疾人的询问者理解为 "心存芥蒂 "者的粗鲁情绪反应。具有讽刺意味的是，这同时也体现了愤怒、尖刻的瘸子这种陈旧的残障人士特质。Liddiard (2014,124)(2014,124) 认为，情感管理的复杂性和以正确方式做出反应所固有的关系政治都是熟练的情感劳动的形式，因为残疾人在协商他们的反应和回应时会扮演'教师、谈判者、管理者、调解者、表演者和教育者'等不同角色--他们在很大程度上被排除在西方劳动力市场之外，而西方劳动力市场所需要的正是熟练的人际劳动形式（见 Exley 和 Letherby，2001 年）。Hochschild (1983)明确指出：在这些互动的时刻，需要表现出适当的情感。有残疾儿童的家庭和残疾儿童自己都描述了他们被迫参与的情感劳动，以管理他人的情绪（Runswick-Cole，2013 年）。残疾人阐述了他们在与亲密他人的爱与性关系中所需的情感工作和劳动，表明这种劳动可以达到生活和自我的最亲密空间（Liddiard，2014 年）。
In our respective work, each of us has previously drawn on Hochschild’s work to explain the ways in which disabled people engage in disabling forms of emotional labour (Goodley 2016; Liddiard 2014; Runswick-Cole 2010, 2013); as disabled people, their partners and their families find themselves caught up in interactions with non-disabled people that are governed by a number of well-known social scripts (Goodley 2016; Runswick-Cole 2013). These scripts invite non-disabled people to interact with disability that permits, for example, the asking of inappropriate, demeaning and highly personalised questions and commentaries we outlined at the start of this section. 在我们各自的工作中，我们每个人都曾借鉴霍赫希尔德的研究来解释残疾人参与致残形式的情感劳动的方式（古德利，2016 年；利迪亚德，2014 年；伦斯维克-科尔，2010 年，2013 年）；因为残疾人、他们的伴侣及其家人发现自己陷入了与非残疾人的互动中，而这种互动受制于一些众所周知的社会脚本（古德利，2016 年；伦斯维克-科尔，2013 年）。这些脚本邀请非残障人士与残障人士互动，例如，我们在本节开头概述的不恰当、贬低和高度个性化的问题和评论。
Affect is deeply embedded in cultural norms. Hughes (2009,2012,2015)(2009,2012,2015) points out that disabled people are associated with a cultural history of disgust, pity and fear. This renders disabled people as objects of ambivalent feelings from wider non-disabled society such as resentment and hatred. Disabled people risk being ontologically invalidated by the disabling worlds that they inhabit. Hughes (2009, 408) argues that: 情感深深植根于文化规范之中。Hughes (2009,2012,2015)(2009,2012,2015) 指出，残疾人与厌恶、怜悯和恐惧的文化历史联系在一起。这使得残疾人成为更广泛的非残疾人社会矛盾情感的对象，如怨恨和憎恶。残疾人有可能被他们所居住的失能世界从本体论上宣告无效。Hughes (2009, 408) 认为：
The role of fear … is hugely underplayed in personal tragedy theory. So to is the role of disgust, a mediating emotion in the relations between disabled and nondisabled people that is in need of considerable development. 恐惧的作用......在个人悲剧理论中被严重低估。厌恶的作用也是如此，它是残疾人和非残疾人关系中的一种中介情绪，需要大力发展。
Hughes’ work builds sociologically on the psychological and psychoanalytic analysis of Marks (1999a, 1999b, 2002) that sought to probe unconscious responses to disability. Marks powerfully argued that being subjected to the damaging pathologising projections of others risked being internalised by disabled people: 休斯的工作从社会学角度出发，以马克斯（1999a, 1999b, 2002）的心理学和精神分析分析为基础，试图探究人们对残疾的无意识反应。Marks 有力地论证了残疾人受到他人病理化的破坏性投射有可能被内化的风险：
where the projections of societal norms of dependency and bodily imperfection are internalised, only to sit ambivalently, often shamefully, with one’s psychical position in a disabling world. (Marks 1999a; 21) 在这里，依赖性和身体不完美的社会规范的投射被内化，只是与一个人在失能世界中的心理地位矛盾地、往往是可耻地相处着。(马克斯，1999a；21）
Such feelings of emotional and ontological invalidation risk self-harm and self-hatred (Marks 1999b, 615, also see Hughes 2009). Goodley too has deployed social psychoanalytic concepts to explain further the generation of fear, disgust but also attraction in relation to disability displayed by non-disabled culture (Goodley 2011, 2014, 2016). This analysis was indebted to the writings of Marks (1999a, 1999b, 2002) and Watermeyer (2013) who as therapists trained in the psychoanalytic tradition are far more skilled in deploying this theoretical language. Both were keen to understand the ontological damage done to disabled people whilst living in a society that veers from not recognising disabled people as valued members of society to conceptualising disability solely in terms of deficit and lack. Marks and Watermeyer are keen to take seriously the emotional lives of disabled people and do so with a keen interest in the socio-cultural conditions in which one’s psycho-emotional life thrives or fails. 这种情感和本体论上的无效感可能会导致自残和自我憎恨（Marks 1999b, 615，另见 Hughes 2009）。古德利也运用了社会心理分析的概念来进一步解释非残疾文化对残疾的恐惧、厌恶和吸引（古德利，2011 年、2014 年、2016 年）。这一分析得益于马克斯（1999a、1999b、2002）和沃特迈尔（2013）的著作，他们作为接受过精神分析传统训练的治疗师，在运用这一理论语言方面要娴熟得多。他们都热衷于了解残疾人在本体论上所遭受的伤害，因为他们生活的社会从不曾承认残疾人是社会的重要成员，到仅仅将残疾概念化为缺陷和缺乏。马克斯和沃特迈耶热衷于认真对待残疾人的情感生活，并对一个人的心理情感生活兴衰所处的社会文化条件抱有浓厚的兴趣。
Clearly, living in such a dismissive atmosphere risks causing feelings of invalidation. Also, we know that a precarious sense of self becomes heightened in times of austerity (Flynn 2017). Goodley’s (2011,2016)(2011,2016) interest in deploying psychoanalysis was less with disabled people and more with non-disabled people. In particular, he 显然，生活在这样一种轻蔑的氛围中，有可能会让人产生无效感。另外，我们知道，在经济紧缩时期，不稳定的自我意识会变得更加强烈（Flynn，2017年）。古德利对精神分析的兴趣不在于残疾人，而在于非残疾人。特别是，他
played around with the idea of the psychopathology of the normals, which considers the ways in which the precarious nature of living with being non-disabled (or able-bodied or able-minded) inevitably plunges individuals into emotional turmoil (Goodley 2014). One easy route out of any psychic trouble is projection: finding failings in others. We therefore might understand feelings of disgust or fear (or attraction for that matter) as symptoms of the underlying neurosis on the part of non-disabled people. Hence, disability becomes disavowed by normative culture: it is rejected (because it symbolises lack) and adored (because of its association with dependency which is the human condition desired by most of us caught in the terrors of adult autonomy). While some affect theorists consider the field to be in part a rejection of the psychoanalytic ownership of the affective register, psychoanalysis may be critically reappropriated to make sense of wider cultural formations of emotion. Indeed, Gorton (2008) and Duschinsky, Greco, and Solomon (2014) draw on related concepts of attachment and fantasy in their interrogation of affective culture. Duschinsky, Greco, and Solomon (2014,232)(2014,232) note that the idea of attachment might well be the best way to engage with a vital question left behind by Foucault: why we emotionally invest in the cultures and institutions which discipline our identities and limit our potential to flourish. For Duschinsky, Greco, and Solomon (2014) this is the root of Berlant’s affective notion of cruel optimism:‘an optimistic attachment is cruel when the object/scene of desire is itself an obstacle to fulfilling the very wants that bring people to it: but its life-organising status can trump interfering with the damage it provokes’ (Berlant 2011, 227). The consequence of such cruel optimism risks causing emotional distress, as one fails to match up to the labour and consumption demands of late capitalism. One route out of such distress is to unconsciously view and locate failure in others. This might help us explain the cultural disavowal of young people with LL/LTIs and their families. 该研究考虑了作为非残疾人（或健全人或心智健全人）生活的不稳定性如何不可避免地使个人陷入情绪混乱的问题（古德利，2014 年）。摆脱任何心理困扰的一条捷径就是投射：从他人身上寻找不足。因此，我们可以将厌恶或恐惧感（或吸引力）理解为非残疾人潜在神经衰弱的症状。因此，残疾被规范文化所否定：它被排斥（因为它象征着匮乏），又被崇拜（因为它与依赖性有关，而依赖性正是我们大多数陷入成人自主恐惧的人所期望的人类状态）。一些情感理论家认为，情感领域在一定程度上是对精神分析所拥有的情感寄存器的一种否定，但精神分析也可以通过批判性的再利用来理解更广泛的情感文化形式。事实上，Gorton（2008 年）和 Duschinsky、Greco 和 Solomon（2014 年）在对情感文化的探讨中都借鉴了依恋和幻想的相关概念。Duschinsky、Greco和Solomon (2014,232)(2014,232) 指出，依恋的概念很可能是解决福柯留下的一个重要问题的最佳方式：为什么我们会在情感上投资于约束我们的身份并限制我们发展潜力的文化和制度。在杜辛斯基、格雷科和所罗门（2014）看来，这就是贝兰特的残酷乐观主义情感概念的根源："当欲望的对象/场景本身就是实现人们欲望的障碍时，乐观的依恋就是残酷的：但它的生命组织地位可以战胜对它所引发的损害的干预"（贝兰特，2011, 227）。 这种残酷乐观主义的后果是，由于人们无法满足晚期资本主义的劳动和消费需求，有可能造成情绪上的困扰。摆脱这种痛苦的途径之一是不自觉地看待和定位他人的失败。这或许有助于我们解释文化上对患有 LL/LTIs 的年轻人及其家庭的否定。
We might understand the broader cultural politics of emotion or affect economy (Ahmed 2004) - against which interactions such as those already described take place - as one being framed by ableism (Campbell 2009; Goodley 2014). Ableism is associated with the broader cultural logics of autonomy, self-sufficiency and independence. These logics are unquestionably and uncritically linked to psychological contentment and the affect of happiness. Ahmed ([2007] 2008) urges us to shake up our taken-for-granted ideas around happiness. Indeed, her critique of the pursuit of happiness, which is promulgated by psychological therapies and the self-help industry, fits well with a critical disability studies rejection of neoliber-al-ableism. The latter discourse similarly propels the individual citizen towards an end of point of supposed contentment through the never-ending performances of labour and consumption. Happiness is to be bought, and so is able-bodied and able-mindedness. Here we can see further connections with Berlant’s (2007,2010(2007,2010, 2011) cruel optimism: the mistaken desire and belief that we will reach personal fulfilment and happiness through working and shopping hard enough. Happiness, for Ahmed ([2007] 2008), can be understood as a promise or aspiration, a habit, a 我们可以将情感或情感经济（艾哈迈德，2004 年）这一更广泛的文化政治理解为一种被能力主义所框定的文化政治（坎贝尔，2009 年；古德利，2014 年）。残障主义与自主、自给自足和独立等更广泛的文化逻辑相关联。这些逻辑毫无疑问地与心理满足和幸福感联系在一起。艾哈迈德（[2007] 2008 年）敦促我们摒弃关于幸福的固有观念。事实上，她对心理疗法和自助行业所宣扬的追求幸福的批判，与批判性残疾研究对新自由主义的否定不谋而合。后者的论述同样通过永无止境的劳动和消费表演，将公民个人推向所谓满足的终点。幸福是买来的，身体健全和思想健全也是买来的。在这里，我们可以看到与贝兰特（ (2007,2010(2007,2010 , 2011）的残酷乐观主义之间的进一步联系：一种错误的愿望和信念，即通过努力工作和购物，我们将获得个人的满足和幸福。在艾哈迈德看来（[2007] 2008 年），幸福可以被理解为一种承诺或愿望、一种习惯、一种......。
narrative, a memory, as well as an emotion, feeling or affect. ^(5){ }^{5} We would want to consider ability (and the desire of autonomy tied up within ableism) in similar ways. Neoliberal-ableism is the elision of individual and national economic independence with an individual and cultural celebration of autonomy (Goodley 2014). This particular cultural economy ties individual and national progress to independence and, by virtue of this, associates happiness with self-sufficiency. Young people with LL/LTIs risk being threatened with what Flynn (2017,155)(2017,155) describes as a’lived experience of shock and disappointment’that can further devalue their identities as young disabled people. We would want to understand and contest the affective consequences of neoliberal-ableism. ^(5){ }^{5} 我们希望以类似的方式考虑能力（以及与能力主义相联系的自主愿望）。新自由主义-能力主义将个人和国家的经济独立与个人和文化对自主性的赞美混为一谈（Goodley，2014 年）。这种特殊的文化经济将个人和国家的进步与独立联系在一起，并因此将幸福与自给自足联系在一起。患有 LL/LTIs 的年轻人可能会受到 Flynn (2017,155)(2017,155) 所描述的 "震惊和失望的生活体验 "的威胁，这可能会进一步贬低他们作为残疾年轻人的身份。我们希望了解并质疑新自由主义-残疾主义的情感后果。
4.2. Affect aliens and crip killjoys 4.2.影响外星人和瘸子杀人狂
About 4 years ago we submitted a research project application to work with young disabled people with life limiting impairments. Eventually we got back the reviewers’ comments. Of the six, four were glowing, one lukewarm and the final one dismissive. Project funding was rejected. Our most critical reviewer wrote ‘While I accept the research team want to work with disabled young people, the focus on life-threatening impairments runs the risk of re-energising the personal tragedy model of disability: a perspective that disabled people and their organisations have been trying to distance themselves from for a number of years’. (Personal anecdote, name withheld) 大约 4 年前，我们提交了一份研究项目申请，希望与有生命障碍的残疾青年合作。最终，我们收到了评审人的意见。六位评审人中，四位赞不绝口，一位不温不火，最后一位则不屑一顾。项目资助被拒绝了。我们最挑剔的评审人写道：'虽然我同意研究团队希望与残疾青年合作，但将重点放在威胁生命的损伤上有可能重新激发残疾的个人悲剧模式：多年来，残疾人及其组织一直在努力远离这种观点'。(个人轶事，姓名隐去）
So far, our discussion has outlined a rather top-down affair in relation to the cultural reproduction of affect. Ahmed (2010) offers a more resistant politic. Ahmed has happiness as her target when she writes that’the feminist killjoy spoils the happiness of others; she is a spoilsport because she refuses to convene, to assemble, or to meet up over happiness’. She is interested in critiquing happiness as the affect reproduced by a capitalist society: 到目前为止，我们的讨论已经概述了与情感的文化再现有关的自上而下的事务。艾哈迈德（Ahmed，2010 年）提出了一种更具抵抗性的政治观点。艾哈迈德以幸福为目标，她写道："女权主义的扫兴者破坏了他人的幸福；她是一个扫兴者，因为她拒绝为幸福而召集、集会或聚会"。她有兴趣批判作为资本主义社会再生产的情感的幸福：
Does the feminist kill other people’s joy by pointing out moments of sexism? Or does she expose the bad feelings that get hidden, displaced, or negated under public signs of joy? Does bad feeling enter the room when somebody expresses anger about things? Or does the entry of anger simply mean that the bad feelings that circulate through objects get brought to the surface in a certain way? The feminist subject in the room hence brings others down, not only by talking about unhappy topics such as sexism but by exposing how happiness is sustained, by erasing the signs of not getting along. Feminists do kill joy in a certain sense: they disturb the very fantasy that happiness can be found in certain places. To kill a fantasy can still kill a feeling. It is not just that feminists might not be happily affected by the objects that are supposed to cause happiness but that the failure to be happy is read as sabotaging the happiness of others. Feminists might be strangers at the table of happiness. (Ahmed 2010, 582) 女权主义者会因为指出性别歧视而扼杀他人的快乐吗？还是她揭露了那些在公开的欢乐标志下被隐藏、转移或否定的坏情绪？当有人对某些事情表示愤怒时，坏情绪是否会进入房间？或者说，愤怒的进入是否仅仅意味着通过物品传播的不良情绪以某种方式浮出水面？因此，房间里的女权主义者不仅通过谈论性别歧视等不愉快的话题，而且通过揭露幸福是如何维持的，通过消除不和的迹象，让其他人感到沮丧。从某种意义上说，女权主义者确实扼杀了快乐：她们扰乱了 "在某些地方可以找到快乐 "的幻想。扼杀了幻想，也就扼杀了感觉。这不仅是因为女权主义者可能不会被那些本应带来快乐的事物所影响，而且还因为她们无法获得快乐被解读为破坏了他人的快乐。女权主义者可能是幸福餐桌上的陌生人。(艾哈迈德，2010 年，第 582 页）
She goes on: 她接着说
I want to think of consciousness of the un in unhappy as consciousness of being not. Consciousness of being not or un can be consciousness of being already estranged from happiness, of lacking the qualities or attributes required for a happy state of existence. To be not happy is to be not in the eyes of others, in the world of whiteness, which is the world as it coheres around right bodies, or the white bodies. Consciousness of being not 我想把 "不快乐 "中的 "不 "的意识视为 "不是 "的意识。不幸福或不快乐的意识可以是已经与幸福疏远的意识，也可以是缺乏幸福生存状态所需的品质或属性的意识。不快乐就是在他人眼中、在白色世界中的不快乐，而白色世界就是围绕着正确的身体或白色身体的世界。不快乐的意识
involves self-consciousness; you recognize yourself as the stranger. (Ahmed 2010, 589; original emphases) 涉及到自我意识；你认识到自己是陌生人。(艾哈迈德，2010 年，第 589 页；着重号为原文所加）
We can draw parallels with crip politics here. Johnson and McRuer (2014) and Tsakiri (2016) extend the idea of the crip killjoy who resists imposed positionings by normative society. Disabled people are similarly strangers at the neoliberal-able table that only recognises self-sufficiency. To Ahmed’s ‘un’and’not’we can add’dis’. To be or become disabled is to work against a normative ableist culture that pursues its own happiness through a celebration of individuated autonomy. ‘There is solidarity in recognizing our alienation from happiness’, Ahmed (2010,592)(2010,592) argues, ‘even if we do not inhabit the same place (and we do not). There can be joy in killing joy. And kill joy we must, and we do.’ We might think of rephrasing this affective politics thus: ‘there can be joy in dissing ability. And dis ability we must, and we do’. We might view young people with LL/LTIs as unintentionally occupying the position of crip killjoys because their shortened lives and limited or life-threatening impairments sit in stark contrast to the ableist ideals of contemporary life. Indeed, even in the potentially more liberating contexts of the disabled people’s movement, normative ideas about valued lives have been articulated. The 'Not Dead Yet’slogan from the United States seeks to distinguish between the pride one has in a disabled life contrasted with the finality and tragedy of death. Young people with LL/LTIs subvert this affective logic. They appear as what we might term affect aliens: alienated by the ableist logics of living a standard life and, importantly, alienating others by their presence. The shame associated with this disability-lifedeath complex rears itself not in young people with LL/LTIs but in relation to those (disabled) people who unknowingly maintain a dangerous simplistic distinction between a standardised split of life and death. 在此，我们可以将其与 "瘸子政治 "相提并论。Johnson和McRuer（2014年）以及Tsakiri（2016年）扩展了 "瘸子杀手 "的概念，他们抵制规范社会强加的定位。在新自由主义只承认自给自足的餐桌上，残疾人同样是陌生人。除了艾哈迈德的 "un "和 "not"，我们还可以加上 "dis"。身为残疾人或成为残疾人，就是要与规范的能力主义文化作斗争，这种文化通过颂扬个体自主来追求自身的幸福。艾哈迈德 (2010,592)(2010,592) 认为，"认识到我们与幸福的疏离是一种团结"，"即使我们并不居住在同一个地方（而我们并不居住在同一个地方）。杀死快乐也能带来快乐。我们必须杀死快乐，我们也确实这样做了。'我们可以考虑这样重新表述这种情感政治：蔑视能力可以带来快乐。我们必须这样做。我们可能会认为，患有 LL/LTIs 的年轻人无意中占据了 "哗众取宠者 "的位置，因为他们短暂的生命和有限的或危及生命的缺陷与当代生活的能力主义理想形成了鲜明对比。事实上，即使在残疾人运动这种可能更加解放的背景下，关于有价值的生命的规范性观念也已经得到了阐述。来自美国的 "还没死 "口号试图将一个人对残疾生活的自豪与死亡的终结和悲剧区分开来。患有 LL/LTIs 的年轻人颠覆了这种情感逻辑。他们就像我们所说的 "情感外星人"：被标准生活的能力主义逻辑所疏远，更重要的是，他们的存在也疏远了他人。 与这种残疾--生死情结相关的羞耻感并不体现在患有 LL/LTIs 的年轻人身上，而是体现在那些（残疾人）身上，他们在不知情的情况下将生与死进行了危险的简单化区分。
4.3. Disability and resistant assemblages 4.3.残疾和抗性组合
At a recent university event showcasing robotics and human enhancement research, a group of young disabled people who are also users of Alternative and Augmentative Communication (AAC) were preparing for their presentation. During conversations with the organising team of the university, one of the young people explained that she worked closely with her family, personal assistants and technology professionals to ensure that the AAC provided bespoke language and favoured sayings. Using the hardware to tell her older brother to ‘fuck off’ was a key element of these discussions. (Dan Goodley, personal anecdote, November 2014, somewhere in the United Kingdom) 在最近一次展示机器人技术和人类增强研究的大学活动中，一群使用替代和辅助交流技术（AAC）的残疾青年正在为他们的演讲做准备。在与大学组织团队的交谈中，其中一位年轻人解释说，她与家人、私人助理和技术专家密切合作，以确保替代性辅助交流技术能够提供定制语言和常用语。使用硬件让她哥哥 "滚蛋 "就是这些讨论的一个关键要素。(丹-古德利，个人轶事，2014 年 11 月，英国某地）
Braidotti’s (2005, no page) brand of affect theory is associated with a ‘nomadic affectivity’; an outwardbound perspective based on complex relations with a multiplicity of others, ‘including nonhuman others’. This perspective seeks to understand affect, body and the environment as intimately connected and materialised phenomena; raising questions about how we might relate to one another in different ways. According to Feely (2016,868)(2016,868), Braidotti’s work has been crucial to the ‘ontological turn’ within continental philosophy which has brought forth ‘the Braidotti（2005 年，无页码）的情感理论品牌与 "游牧情感 "有关；这是一种基于与多重他人（包括非人类他人）的复杂关系的外向型视角。这种观点试图将情感、身体和环境理解为密切相关的物质化现象；提出了我们如何以不同方式相互联系的问题。费利 (2016,868)(2016,868) 认为，布莱奥蒂的研究对于大陆哲学中的 "本体论转向 "至关重要，这一转向带来了 "我们如何以不同的方式相互联系"。
emergence of new ontologies and methodologies, which seek to explore both the material and semiotic forces which make up reality, without a return to essentialism’. This ontological turn has invited in new materialist analyses, thus offering us a way out of the critical realist versus poststructuralism debate that plagues critical disability studies. Critical realists such as Shakespeare (2014) and Vehmas and Watson (2014) lambast poststructuralist leanings within critical disability studies for ignoring the stark realities of impairment. However, for Feely (2016), the self-defined ‘critical realism’ of these scholars actually lacks criticality because it imports simplistic essentialist ideas of impairment and the body. These interventions, he suggests, lack a more nuanced and dynamic engagement with the materiality of life. For Feely (2016) such an engagement is offered through bringing in the work of Deleuze and Guattari (for example, Deleuze and Guattari 1987) and to this we would add Deleuzian scholars, in particular the work of Braidotti (for example, Braidotti 2003, 2013). In Feely’s (2016) beautifully accessible piece he notes that for Deleuze reality is made up of discursive statements and material entities. Both are active, mutually affecting and have effects in the world (Feely 2016, 869). Deleuze’s materialism, indebted to Spinoza: 新的本体论和方法论的出现，旨在探索构成现实的物质和符号力量，而不是回归本质主义"。这种本体论的转向引入了新的唯物主义分析，从而为我们摆脱困扰残疾批判研究的批判现实主义与后结构主义之争提供了一条出路。莎士比亚（2014 年）、维赫马斯和沃森（2014 年）等批判现实主义者抨击批判残疾研究中的后结构主义倾向忽视了残疾的严峻现实。然而，在费利（2016）看来，这些学者自我定义的 "批判现实主义 "实际上缺乏批判性，因为它引进了关于障碍和身体的简单化本质主义观念。他认为，这些干预措施缺乏对生活物质性更细致、更动态的参与。在费利（2016）看来，这种参与是通过引入德勒兹和瓜塔里（例如，德勒兹和瓜塔里，1987 年）的作品来实现的，除此之外，我们还要加上德勒兹学者，尤其是布赖多蒂的作品（例如，布赖多蒂，2003 年，2013 年）。费利（2016）的文章通俗易懂，他指出，对德勒兹而言，现实是由话语陈述和物质实体构成的。两者都是活跃的，相互影响，并对世界产生影响（Feely 2016, 869）。德勒兹的唯物主义，得益于斯宾诺莎：
allows us to think and speak about bodies (or any entities). However, it insists that we reject the traditional preoccupation with essentialist questions (‘What is a body?’) and focus instead on its currently actualised, or what Deleuze calls actual, capacities (‘What can a body do?’) as well as its potential, or what Deleuze terms virtual, capacities (‘What else could a body do?’). (Feely 2016, 870) 它允许我们思考和谈论身体（或任何实体）。然而，它坚持要求我们摒弃传统上对本质主义问题（"身体是什么？"）的专注，转而关注其当前的现实能力，即德勒兹所说的实际能力（"身体能做什么？"），以及其潜在能力，即德勒兹所说的虚拟能力（"身体还能做什么？）(费利，2016 年，第 870 页）
A body’s capacities - the things it can and cannot do - are always contextual and relational (think technology, material resources, communities of support). Within Deleuzian terminology, when a body is ascribed one of these identities (e.g. ‘a person with a profound intellectual disability’), it is’over-coded’and this prevents us from thinking creatively about the infinite number of things this body can or could do in different contexts (Feely 2016, 872). Embodied affects (e.g. joy) and visceral sensations (e.g. pain) can profoundly affect the discursive thoughts a body has and the words it speaks. At the same time, discursive thoughts or statements can trigger embodied affects and emotions. 身体的能力--它能做和不能做的事情--总是与环境和关系相关的（想想技术、物质资源、支持群体）。用德勒兹的术语来说，当一个身体被赋予其中一种身份（如 "深度智障者"）时，它就被 "过度编码 "了，这阻碍了我们创造性地思考这个身体在不同情境下能够或可以做的无限多的事情（Feely 2016, 872）。具身情感（如快乐）和内脏感觉（如疼痛）会深刻影响身体的话语思维和言语。与此同时，话语思想或言论也会引发身体的影响和情绪。
Hence, for Feely (2016) the body is a ceaselessly becoming-body in a dynamic relationship with the environment. In order to understand the complex relationships we need to turn outwards to consider the relation of the body with other embodied and non-embodied entities. We need to explore assemblages. 因此，在费利（2016 年）看来，身体是一个与环境处于动态关系中的不断变化的身体。为了理解这种复杂的关系，我们需要向外看，考虑身体与其他具身和非具身实体的关系。我们需要探索组合。
Attending to the extension of the disabled body through connections with other humans and non-humans produces a number of affective realisations. Let us pick out three (see Goodley, Lawthom, and Runswick-Cole [2014] for elaboration). First, disability is affirmed as the subjective and embodied position that reaches out for connection with others. Disability is necessarily affective: it has the potential to affect and be affected (Fox and Alldred (2015). Second, the human subject is exploded, shifting us from a preoccupation with the original humanistic fixed subject position (disabled person) to a recognition of the distributed machinic 通过与其他人类和非人类的联系来关注残疾身体的延伸，会产生许多情感实现。让我们挑出三种（详见 Goodley、Lawthom 和 Runswick-Cole [2014]）。首先，残疾被肯定为一种主观的、体现为与他人联系的立场。残疾必然是有影响的：它有可能影响他人，也有可能被他人影响（Fox and Alldred (2015)）。其次，人的主体性得到了阐释，使我们从专注于最初的人本主义固定主体地位（残疾人）转向对分布式机器性的认可。
assemblage of humans and non-humans (a posthuman complex). The affective moment is found in the complex merging of wet and hardware and human relationships. Third, disability is both centralised and decentralised. Disability is centred when it calls for assemblages and connections with others. Disability demands interdependency. As the assemblage grows, so disability loses its importance: it becomes decentred. The flows of connections and networks erase the original disability subject and replace it with a complex rhizomatic web of relationships. The AAC user is both a proud disabled person and a merging of organic and inorganic matter: a posthuman subject. The bodies and selves of young people with LL/LTIs are maintained through their complex integration in and through multiple technologies, caring practices and intimate labours (intimate assemblages), medical intervention and knowledges. 人类和非人类的集合体（后人类综合体）。情感时刻存在于湿硬件与人际关系的复杂融合之中。第三，残疾既是集中的，也是分散的。当残疾要求与他人的组合和联系时，残疾就是中心化的。残疾要求相互依存。随着组合的增加，残疾也就失去了其重要性：它变得体面。连接和网络的流动抹去了原有的残疾主体，取而代之的是复杂的根瘤关系网。人工辅助器具使用者既是一名自豪的残疾人，也是有机物和无机物的结合体：一个后人类主体。患有 LL/LTIs 的年轻人的身体和自我通过与多种技术、护理实践和亲密劳动（亲密组合）、医疗干预和知识的复杂融合而得以维持。
5. Conclusions 5.结论
In this article, we have introduced a number of theoretical developments of affect theory. We have considered the extent to which some of these concepts might connect with disability; specifically through considering the lives of young people with LL/LTIs and their families. While our research project is in its infancy, our analysis suggests that young people so labelled are subjected to a whole host of emotional responses that say more about the precarious affective state of dominant culture. Critical disability studies must challenge cultural norms that risk further pathologising disabled people. The affective register is always a cultural and embodied register and it is here we might find moments of resistance as young people connect with others to contest normative ideas that assume their incompetence and emotional immaturity. New affective relationalities are made possible through disability’s hybridisation of human and non-humans. 在本文中，我们介绍了情感理论的一些理论发展。我们考虑了其中一些概念与残疾的关联程度，特别是通过考虑患有 LL/LTIs 的年轻人及其家庭的生活。虽然我们的研究项目还处于起步阶段，但我们的分析表明，被贴上这种标签的年轻人会受到一系列情绪反应的影响，而这些情绪反应更能说明主流文化岌岌可危的情感状态。批判性残疾研究必须挑战有可能进一步将残疾人病理化的文化规范。情感注册始终是一种文化和具身注册，正是在这里，我们可能会发现年轻人与他人建立联系，对假定他们无能和情感不成熟的规范性观念进行抗争的时刻。通过残疾对人类和非人类的混合，新的情感关系成为可能。
These dalliances with feeling disability raise some significant questions about the future direction of critical disability studies. We have chosen three to conclude this article. First, we wonder whether there is a place for the humanist human in theorising when affect studies trouble individualised and interiorised versions of emotion. Do we want to have any relationship with traditional sciences of the individual such as psychology and psychoanalysis when these very sciences have contributed, in part, to the pathologisation of disability? What becomes of human rights if we give up on humanism? Second, should disability studies have any interest in subjectivity especially when the personhoods of disabled people have been historically marginalised? Our review of affect theory finds subjectivity to be understood as an old-fashioned term but we recognise that it holds theoretical purchase in critical disability studies especially when thinking through the emotional impacts of oppression. For this reason we are loathe to discard it. Third, how might disability be pushed into the foreground of contemplations about the contemporary reproduction of affect? For example, when new materialist theories distribute affect across assembled relationships of humans and non-humans then they have 这些与感觉残疾的暧昧关系为批判性残疾研究的未来方向提出了一些重要问题。我们选择了三个问题作为本文的结尾。首先，我们想知道，当情感研究给个体化和内在化的情感带来麻烦时，人文主义的人类理论是否还有一席之地。当心理学和精神分析学等传统的个人科学在一定程度上导致了残疾的病理化时，我们还想与这些科学建立任何关系吗？如果我们放弃人文主义，人权会变成什么样子？其次，残疾研究是否应该关注主体性，尤其是在残疾人的人格历来被边缘化的情况下？我们对情感理论的回顾发现，主观性被理解为一个过时的术语，但我们认识到，它在批判性残疾研究中具有理论价值，尤其是在思考压迫的情感影响时。因此，我们不愿将其抛弃。第三，在思考当代情感的再现时，如何将残疾推向前台？例如，当新的唯物主义理论在人类和非人类的集合关系中分配情感时，它们就会有
the potential to connect disability studies with Science and Technology Studies. Too often, however, disability is configured as an object or product of science and technology rather than the starting subject for debate (Goodley, Lawthom, and Runswick-Cole 2014). Our ambition would be for disability to provoke analysis of human affect in a time of turbulent economic, technological and political change. 将残疾研究与科技研究联系起来的潜力。然而，残疾往往被视为科学技术的对象或产品，而不是讨论的起点（Goodley、Lawthom 和 Runswick-Cole，2014 年）。我们的目标是，在经济、技术和政治变革的动荡时期，让残疾问题引发对人类情感的分析。
A point developed by Reeve and also by Carol Thomas (2007,72)(2007,72). 这一点由里夫和卡罗尔-托马斯 (2007,72)(2007,72) 提出。
‘Some things become good, or acquire their value as goods, insofar as they point toward happiness. They become happiness pointers, as if to follow their point would be to find happiness … Happiness does not reside in objects; it is promised through proximity to certain objects. The promise of happiness takes this form: if you do this or if you have that, then happiness is what follows’ (Ahmed 2010, 576). 有些东西只要指向幸福，就会成为好东西，或获得作为好东西的价值。它们成了幸福的指向标，仿佛顺着它们的指向就能找到幸福......幸福并不存在于物品中，它是通过接近某些物品而得到承诺的。幸福的承诺是这样的：如果你这样做，或者如果你拥有那样的东西，那么幸福就会随之而来"（Ahmed 2010, 576）。
Acknowledgements 致谢
The authors would like to thank and acknowledge the Economic and Social Research Council for the funding of the research on which this paper is based: project ES/P001041/1,‘Life, Death, Disability and the Human: Living Life to the Fullest’. 作者衷心感谢经济与社会研究理事会（Economic and Social Research Council）对本文研究的资助：ES/P001041/1 项目 "生命、死亡、残疾与人类"：充分享受生活"。
Disclosure statement 披露声明
No potential conflict of interest was reported by the authors. 作者未报告潜在的利益冲突。
Funding 资金筹措
This work was supported by Economic and Social Research Council [grant number ES/ P001041/1]. 这项工作得到了经济与社会研究理事会的支持[资助编号 ES/P001041/1]。
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CONTACT Dan Goodley properly cited. CONTACT Dan Goodley 正确引用。
