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Therefore, Puar's intervention into incapacity research examines the methods through which the difference of disability is produced and how specific forms of incapacity turn into valorized. Intervening within the methods through which the binary of disabled and abled is produced via the lens of capacity and debility makes it possible to query the methods by which the distinction of disability reifies an exceptionalism and simplified conceptualization of disability that solely sure privileged disabled bodies can occupy (ibid.). In this way, Puar's project grasps at the nonidentical-how disability may be theorized when the idea of incapacity will not be contained by processes of normativity. Puar's intervention is uncomfortable for disability studies insofar as she challenges the ways wherein the sphere of inquiry reproduces disability as an oppressed id and an aggrieved subject enacted by "wounded attachments" (Puar 2012, 157). Puar's project of rethinking incapacity is to maneuver from disability to debility, not as a way to "disavow the crucial political gains enabled by incapacity activists globally, but to ask a deconstruction of what capacity and capability imply, affective and in any other case, and to push for a broader politics of debility that destabilizes the seamless production of abled-bodies in relation to disability" (166). In doing so, Puar asks: "How would our political landscape rework if it actively decentered the sustained reproduction and proliferation of the grieving subject, opening as a substitute towards an affective politics, attentive to ecologies of sensation and switchpoints of bodily capacities, to habituations and unhabituations, to tendencies, multiple temporalities, and becomings?" (157). Puar thus calls for a non-anthropocentric affective politics that moves us away from distinctive aggrieved human topics whose damage might be transformed into cultural capital.

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