Vibe

Markets are a profit-maximizing system. That is the point of All of This - the reason that people feel bad, the reason that the vibes are off, part of the reason that people get fired, companies go under, that McKinsey incentivized the opioid crisis - they knew it would kill people, but it would make *money*.

So when the vibes are off - when we think about how Recessions come about (beyond the technical aspects) it makes sense that we would somehow end up with the vibes of a Recession, but maybe not the economic reality of one (yet).

Vibe

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i used to wonder, economics is more about how humans behave, feel, than data. this piece vindicates that thesis strongly, even if things are sunny (which they are, relatively speaking), they might to appear bad (really bad, which also they are). thus, vibes matter. a lot. As of yet, vibes are suppressed & they compound sooner than later which gives a murky, blurry picture of how things are.

Some of the reasons that the vibes are off are because gasoline and food prices are so high. Energy is the common denominator to everything. When people see high gas prices, they feel bad. It sucks. But as George highlights - there is a difference between \u2018high gas prices\u2019 and a \u2018recession\u2019.

On April 25, 2013 it was announced that Vibe magazine along with vibe.com and vibevixen.com had been sold to Spin Media for an undisclosed sum. Spin Media was thought likely to shut down Vibe's print magazine by the end of 2013, which a representative stating: "We're still trying to find a print model that makes economic sense in the digital age."[12] Instead, they cut the magazine's frequency to quarterly.[13]

be compatible; be in agreement or harmony (followed by with):I'm looking for someone I can vibe with on a spiritual and intellectual level.Live performance is all about vibing with the audience; the energy is different when you move from the studio to a stage.

Vibes (or sometimes \u201Cvibez\u201D) are everywhere now. As the two tweets above show, vibes are models for everything from gender to markets. In the past year, both DaBaby and Zayn Malik each released a song called \u201CVibez.\u201D Vibes are contiguous with moods, such as the moods Spotify uses to organize playlists and the Seattle bookstore Oh Hello Again uses to organize their books in place of genre. A 2019 HotelTonight advertisement used moods to categorize bookings in place of a five-star ranking system. The \u201Clo fi\u201D in \u201Clofi study beats\u201D is a vibe.

Colloquially, \u201Cvibez\u201D is used to express an intention, a situation/one\u2019s geographic and sociological position, an ambience, a stateofmind, one\u2019s material surroundings, and other sorts of contexts that orient present and future possibilities. Similarly, \u201Clofi\u201D and \u201Cchill\u201D are ergonomic devices individuals use to regulate psychological and affective states for optimal present and future productivity, just as Oh Hello Again\u2019s mood-based catalog system was designed as part of a broader philosophy of \u201Cbiblotherapy,\u201D where people use reading to manage their emotional and affective comportment.

A vibe is not exactly a vibration. As these examples suggest, a vibe is the sympathetic resonance between a multiply-situated (geographically, temporally, politically, epistemically, materially, etc.) subject and their social and material milieu. Sympathetic resonance happens when the vibrations from a sounding object like a tuning fork or piano string activate similar frequencies in nearby objects that are relatively \u201Cin tune\u201D with the original sound source. For example, when the strings on a stringed instrument are left undamped, playing one of the instrument\u2019s higher pitches will activate harmonics at that same pitch in some of the lower strings. Vibes likewise activate perceivers\u2019 attuned capacities and shape how people act in and on the worlds around them. (Vibes in the colloquial sense are kinda like but not exactly identical to Jane Bennett\u2019s \u201Cvibrations\u201D in the academic new materialist sense; Bennett\u2019s concept doesn\u2019t get to the issue of sympathetic resonance, which I think is key because, as I\u2019ll show below, is key in accounting for the impact of power relations on our capacity to vibe.)

A vibe is a phenomenological horizon. The philosophical concept of \u201Chorizon\u201D describes the meeting point between subject and material/social situation. Horizon names something similar to what 2-dimensional visual arts call \u201Cperspective\u201D: it\u2019s the frame that orients both the position of the perceiver vis-a-vis a perceptual field, and the perceptual qualities of that field and the things in it vis-a-vis the perceiver. For example, it makes objects that are nearer to the viewer in space appear larger and lower in the frame, and more distant objects appear smaller and higher in the frame. As Linda Alcoff explains, \u201Cinterpretive horizon...constitutes the self in representing the point of view of the self, and it also constitutes the object which is seen in the sense that it is seen as what it is from the frame of reference and point of view that the horizon makes possible\u201D (Visible Identities, 100). It\u2019s not just that things out there appear to me on a horizon: this horizon also serves as the condition of possibility of my own perception. For example, past perceptual experiences train me to perceive in specific ways: a native English speaker, it took me a while to hear and properly pronounce the umlauted vowels I was learning in German class. As feminist phenomenologists of color such as Alcoff and Sara Ahmed have demonstrated, horizons are relational, social, and iterative (i.e., they are built out of repeated experience): \u201Corientation...is about how the bodily, the spatial, and the social are entangled\u201D (Ahmed QP 181n1). Emphasizing their \u201Cmaterial and embodied situatedness\u201D (VI 102), Alcoff argues that horizons are produced in our interactions with other people and with the world around us. They\u2019re the background of mostly extra-propositional knowledges such as sensory habits, muscle memory, or kinesthetic choreographies that we use to navigate our daily lives.

Ahmed\u2019s analysis of orientation thus helps to illustrate how vibe-capitalism cultivates the kinds of capacities it finds most profitable and rewarding, and at the same time punish people with alternative capacities. In general, neoliberalism manages social exclusion in a fairly hands-off fashion: instead of directly excluding particular types of people, it nominally includes everyone but hypervigilantly maintains background conditions that ensure differential success and failure along racial, gender, sexual, class, ability, and all the other conventional axes of oppression. Ahmed\u2019s account of orientation describes how the arrangement of those conditions interacts with people inhabiting such conditions to encourage them to fall in line or face punishment if they don\u2019t. As a being and falling in line, orientation isn\u2019t disciplinary conformity to a norm, but a directionality or course or tendency to have capacities that will contribute positively to the reproduction of hegemonic society. Orientation is having the capacities to augment the capacities of the world that oriented you and that you in turn orient, building wealth/capacity that can pay forward what has been invested in you. In other words, being oriented means having a vibe that is sufficiently attuned to our white supremacist capitalist patriarchal world to induce and amplify sympathetic resonances with it.

Horizon--or vibe--serves the function that proportionality or normality serves in normalizing regimes--it is the standard against which phenomena are evaluated for purposiveness and in/exclusion. As Louise Amoore explains, \u201Cthe emphasis of risk assessment ceases to be one of the balance of probability of future threat and occupies instead the horizon of actionable decisions, making possible action on the basis of uncertainty\u201D (Amoore Politics of Possibility 58; emphasis added). So, exceptions are determined not by disproportionate relation to the norm but by disorientation to the horizon. Ratios and proportions are balanced--cost:benefit calculus, for example, is designed to keep risk in proportion to reward, just as statistical normalization identifies members of a population who are disproportionately distant from the range of normal frequencies as candidates for exclusion or policing. Horizon isn\u2019t about balance or proportion so much as it is about orientation. For example, airplane pilots use the altitude indicator to judge their craft\u2019s orientation with respect to the Earth\u2019s horizon.

According to Amoore, \u201Cinviting speculation and inference in to calculation\u201D (Politics of Possibility 75) allows math to do more than it could on its own--namely, identify and enclose counterfactual (and improbable) scenarios. Bluntly, finance capitalism uses speculative rationalities to turn non-existent realities into markets, and the tools they use to do that are common to both Wall Street and Silicon Valley. Those tools run on vibes. As scholars such as Patricia Ticineto Clough and Mark Hansen have argued, the speculative calculus common in contemporary data analytics and machine learning measure \u201Ctendencies\u201D rather than events. Similarly, Amoore describes how relying on things like \u201Cpersonal convictions\u201D (Amoore 45), \u201Cguesswork, gut feelings, and instincts\u201D (Amoore 30), one can \u201Capproximate beyond the limit point of measurement\u201D (Amoore 32). Vibes make math more productive (for capitalism, for white supremacy). ff782bc1db