"hate does not reside positively in signs, but circulates and moves between signs."
"The more signs circulate, the more affective they become"
Hate does two types of work to create imagined communities: the first stems from the dependence on flow signfied above. This seems to apply equally to all affective signs (though i'd propose qualifiers; gradations of irony and cliche). out of a common affective culture and affective symbolic language (the "signs that circulate") emerges the first imagined community, "the haters"- a noncommittal network, the potentiality for affective exchange, becomes a realized imagined community.
the second: hate necessarily defines an external imagined community (imagined to be such by the first imagined community), this category becomes the signified of the affective sign, the hate-object, the leveling abstractions "criminal"; "bogus immigrant". This collectively wrought fabrication of the first imagined community is facilitated by the flow affective signs, above. This then creates a second imagined community in its object-- If pain is not to be fetishized, is must still be represented, articulated, dealt with to be superseded. The categorized hate-object becomes the community-subject of pain. By the common experience of being-hated, the aggressive (likely) mis-categorization by "the haters" becomes a useful categorization by the fact of its mis-categorization. Common pain becomes the basis for the second imagined community.
"The more signs circulate, the more affective they become"
Hate does two types of work to create imagined communities: the first stems from the dependence on flow signfied above. This seems to apply equally to all affective signs (though i'd propose qualifiers; gradations of irony and cliche). out of a common affective culture and affective symbolic language (the "signs that circulate") emerges the first imagined community, "the haters"- a noncommittal network, the potentiality for affective exchange, becomes a realized imagined community.
the second: hate necessarily defines an external imagined community (imagined to be such by the first imagined community), this category becomes the signified of the affective sign, the hate-object, the leveling abstractions "criminal"; "bogus immigrant". This collectively wrought fabrication of the first imagined community is facilitated by the flow affective signs, above. This then creates a second imagined community in its object-- If pain is not to be fetishized, is must still be represented, articulated, dealt with to be superseded. The categorized hate-object becomes the community-subject of pain. By the common experience of being-hated, the aggressive (likely) mis-categorization by "the haters" becomes a useful categorization by the fact of its mis-categorization. Common pain becomes the basis for the second imagined community.
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