Abstract
In this piece, I make two interconnected arguments that attempt a dislocation of temporality as an organizing apparatus of reality as normative. In using Derrida’s “Exordium” to Specters of Marx, I make the argument that crip theory should expound theory as an instantiation of self-theory – intending towards the self within and of theory yet never totalizing such theoretical explorations towards the universal. In another way, I make two subsequent arguments of time within/of cripped thought. First, crip time must explore itself as a social construction and bend itself towards the immanent and experiential for which I utilize Burroughs’ Naked Lunch as a movement towards/from naked time and junkie time Second, I make the interconnected argument that experience must additionally be made sensical outside of the explications of time as an organizing apparatus of sense, arguing towards “real”ities that are devoid of time as an organizing apparatus of being.
Points of interest
This work aims to rebel against how we make sense of time. I want to challenge our constant need to make sense of research, thought, theory, and communication in relation to normative time.
Moreover, in this way, the article also attempts to question the ways in which we link time to our conceptions of existence.
By doing this, I want to challenge the common notion that humans exist solely within the rules of time. I believe things beyond time or experiencing different times deserve our consideration when we define what it means to "be." I’ll use the idea of "crip time" to explore this.
Lastly, I aim to use my arguments about self(s)-theory to break down and redefine crip studies as a theoretical framework. This will challenge the way normative theory attempts to make sense of experience and reality as its product.
Disclosure statement
No potential conflict of interest was reported by the authors.