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Therefore, Puar's intervention into incapacity studies examines the ways in which the difference of incapacity is produced and how particular forms of incapacity turn out to be valorized. Intervening in the ways by which the binary of disabled and abled is produced by means of the lens of capacity and debility makes it potential to question the methods through which the distinction of disability reifies an exceptionalism and simplified conceptualization of disability that solely sure privileged disabled our bodies can occupy (ibid.). In this fashion, Puar's project grasps on the nonidentical-how incapacity can be theorized when the idea of disability is just not contained by processes of normativity. Puar's intervention is uncomfortable for incapacity research insofar as she challenges the ways during which the field of inquiry reproduces disability as an oppressed identity and an aggrieved topic enacted by way of "wounded attachments" (Puar 2012, 157). Puar's venture of rethinking disability is to maneuver from disability to debility, not to be able to "disavow the crucial political positive factors enabled by disability activists globally, but to invite a deconstruction of what ability 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-our bodies in relation to disability" (166). In doing so, Puar asks: "How would our political panorama transform if it actively decentered the sustained reproduction and proliferation of the grieving topic, opening as an alternative 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 requires a non-anthropocentric affective politics that moves us away from exceptional aggrieved human topics whose damage may be converted into cultural capital.

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