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Therefore, Puar's intervention into incapacity research examines the methods through which the distinction of disability is produced and the way explicit forms of incapacity turn into valorized. Intervening within the ways wherein the binary of disabled and abled is produced through the lens of capacity and debility makes it doable to query the ways wherein the difference of disability reifies an exceptionalism and simplified conceptualization of disability that only certain privileged disabled bodies can occupy (ibid.). In this fashion, Puar's undertaking grasps on the nonidentical-how disability could be theorized when the idea of incapacity isn't contained by processes of normativity. Puar's intervention is uncomfortable for disability research insofar as she challenges the ways during which the sphere of inquiry reproduces incapacity as an oppressed identification and an aggrieved topic enacted through "wounded attachments" (Puar 2012, 157). Puar's venture of rethinking incapacity is to move from disability to debility, not with the intention to "disavow the crucial political gains enabled by disability activists globally, but to ask a deconstruction of what ability and capacity imply, affective and otherwise, 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 panorama remodel if it actively decentered the sustained reproduction and proliferation of the grieving subject, opening instead towards an affective politics, attentive to ecologies of sensation and switchpoints of bodily capacities, to habituations and unhabituations, to tendencies, a number of temporalities, and becomings?" (157). Puar thus calls for a non-anthropocentric affective politics that moves us away from exceptional aggrieved human topics whose harm might be converted into cultural capital.

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