[...], colonialism, capitalism, ="trms">intervention,
what is shapping in these sites (="trms">science labors, ="trms">natural parks, pig and chicken farms, mobile phones, etc.) human-="trms">animal ="trms">relations (in their widely divergent kinds)='qstn'>?
(="trms">technology, ethics, welfare and politics in ="nms">Tehran)
the ways my mother thinks about the diffission of ="trms">animals’ bodily wastes beyond the bounds of their immediately ="trms">present='lgc'>: dog's poop, etc. ='lgc'>='lgc'>--> spatial externality of ="trms">animals (='lgc'>--"they contaminate!”)
in the case of mobile phone ="trms">animal ="trms">meme, the human-="trms">animal ="trms">relation does not operates solely through the physical proximity of humans and ="trms">animals, but rather a wider geography, and ="trms">networks the ="trms">interiority of ="nms">Tehran domestic environments.
="prgrph">-as the house becomes cleaner, the public domain becomes more feral, and the ="trms">animal more contagious, and the proximity more virtual, and the cross-="trms">species ="trms">relationships and pictural,
="prgrph">-="trms">questions of the vital, the d="trms"nttrm="danger,stranger">angerous, and the ="trms">wild (in ="nms">tehran)
“='lgc'>[...='lgc'>]="trms">animals, especially dead ones, enter centrally into what humans can themselves be and do in the ="trms">world.” (Cockburn)
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i am trying to establish an ="trms">anthropological, ="trms">sociological and psychological investigations in this ="trms">matter, calling for a ‘cultural ="trms">animal geography’ that focuses on the complex entanglings of human-="trms">animal ="trms">relations with space, place, location, environment and landscape. ='lgc'>='lgc'>~-> topology(s) ='lgc'>{it means that spaces and places involved make a ="trms">difference to the very constitution of the ="trms">relations in play='lgc'>}
='lgc'>[="nms">Tehran='lgc'>: ="trms">wilderness ='lgc'>~ public ='lgc'>~ non-domesticity='lgc'>]
...differing peoples in differing periods and ="trms">worldly contexts='strcls'>***
="trms">societies in a host of settlements, fields, farms, factories, ="trms">imaginary, ="trms">literary, psychological and virtual spaces (='lgc'>='lgc'>--> and how ="trms">animalhuman is ="trms">socially defined)
="trms">technologies of human orderings ='lgc'>: telegram='qstn'>? ='lgc'>[encountering all kinds of inventiveness that go on cross-="trms">species (human, ="trms">animal, ="trms">story, image, media), the kind of ="trms">semiotic work='lgc'>]
='strcls'>*Space='strcls'>* (="ppl">de Certeau) ='lgc'>: A place (lieu) is the order (of whatever kind) in ="trms">accord with which elements are distributed in ="trms">relationships of coexistence. It thus ex="trms"nttrm="cluster,club">cludes the possibility of two things being in the same location (place.) The law of the ‘proper’ rules in the place='lgc'>: the elements taken into consideration are beside one another, each ="trms">situated in its own ‘proper’ and distinct location, a location it defines. A place is thus an instantaneous con="trms">figuration of ="trms">positions. It implies an indication of stability.
='lgc'>='lgc'>--> space as the ‘scheme of things’ ='lgc'>='lgc'>--> ="trms">species-identifying
='lgc'>=/= ="trms">imaginal space, ="trms">animal space, ="trms">memory, dream, etc.
‘="trms">species-identifying’ (classification) in='lgc'>:
="lsts lst1">•pre-Neolithic totemic ="trms">societies (="ppl">Shepard 1993)
="lsts lst1">•biblical classifications of the ="trms">different ="trms">beasts (Leviticus='lgc'>: Sibley 1995)
="lsts lst1">•ancient and medieval ‘great chain of being’ thinking (="trms">Lovejoy 1936)
="lsts lst1">•Linneaus's ="trms">Systema ="trms">naturae
="lsts lst1">•tabular re="trms">presentations of the ="trms">natural ="trms">world (Frangsmyr 1983; Spary 1996)
="lsts lst1">•...
understandings of what comprises an ="trms">animal is ="trms">different in each case.
what should be ="trms">interested='qstn'>?
“(elaborating on ="ppl">Shepard,) Ingold (1994) sug="trms">gests that hunter-gatherers generally view the distinction between humans and ="trms">animals as permeable and easily crossed, unlike what is taken as ="trms"nttrm="already,spread">read in much Western ="trms">science and philosophy.”
when/how you are persuaded to portray yourself as the relevant ‘expert’ in whatever field='qstn'>?
who are the legitimate spokespersons for ="trms">animals='qstn'>? once ="ppl">Attar, and now biology sci.
(‘the ="trms">modern constitution’ is as guilty as mysticism's ="trms">literacy)
...and that strong human sense of the proper place of ="trms">animals (which they should occupy physically) ='lgc'>='lgc'>--> ="trms">material-conceptual (double) placement ...(‘scheme of things’ ='lgc'>[="nms">ajayeb='lgc'>] ='lgc'>='lgc'>--> ="trms">animals ="trms">supposed to be found in the non-discursive spaces and places of the ="trms">world) (or on the television)
="prgrph">-Said='lgc'>: ‘="trms">imaginative geography’, geographical ‘othering’
="prgrph">-overlappings that we find in telegram ="trms">social media ="nms">tehran ='lgc'>='lgc'>--> what kinds of ‘="trms">animal’ (which ="trms">animalities) are at stake there in the mobile phone's ="trms">interface='qstn'>?
In recent years ="trms">zoos have reinvented themselves as ‘arks’
="trms">animals ="trms">categorically ="trms">embodied ‘meaty beings,’ and how they are usually “out of place” in the the immediate locality made in ="nms">Tehran
="trms">animals are very good at forging their own ="trms">beastly places, ‘other’ spaces of that of the human
(this is not about ‘territory’)
who “can” think and act in the ="trms">world='qstn'>?
who has the “ability” to prompt change='qstn'>?
='lgc'>[my ="nms">apass research project is in a sence ='strcls'>*contemplating the ="trms">agency='strcls'>* and speculating ='strcls'>*relocating qualities='strcls'>* ='lgc'>='lgc'>~-> (re)con="trms">figuration of the ="trms">world='lgc'>]
cultural cross-="trms">codings has always been constructed between ‘some’ humans and ‘some’ ="trms">animals
='strcls'>*the “source” of ="trms">agency, coined in Europe(='qstn'>?) from the sixteenth and seventeenth centuries onwards='lgc'>: self-awareness, intention, thought and ="trms">language ='lgc'>='lgc'>--> properties of “consciousness”
(='lgc'>='lgc'>--> ="trms">History of Consciousness department in the Humanities Division of the University of California, Santa Cruz. ='at'>#entities that started to make decision deep in the ocean)
(='lgc'>='lgc'>--> ‘actor-="trms">network theory’ ANT; Callon, Law, ="ppl">="ppl">Latour, ="ppl">Serres. ='at'>#the key ="trms">difference here lies in the ="trms">historical uses and mediations of objects, for humans objects are employed to solidify ="trms">social bond. ANT sees ="trms">agency emerging as an effect generated
and performed in con="trms">figurations of ="trms">different ="trms">materials. ="ppl">="ppl">Latour's work to relocate qualities.)
(='lgc'>='lgc'>--> New ="trms">Materialism; radical constructionism, all ="trms">world is a ="trms">poem)
(='lgc'>='lgc'>--> nonre="trms">presentational theory; Anderson, Harrison, ="ppl">="ppl">Stewart; critique become vita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list='lgc'>: to watch grass grow, or curious and experimental to face an o="trms">verbundance of things to be described or ="trms">imagined; concepts are lived; the subject is ="trms">present as witness to the moment in which some ="trms">worlding is about to disclose itself in some form or event. the result is a subject attached to ="trms">worlds throwing together in a sensory refrain, a ="trms">literally unbelievable image, or a muscle of ="trms">sociality or belief. theory='lgc'>: drawn through ="trms">writing into the ways that people and things venture out into reals. a ="trms">world in the ="trms">present tense is always other than its re="trms">presentation ='lgc'>[='lgc'><='lgc'>-- another argument for ='at'>#="trms">excess='lgc'>]. nonre="trms">presentational ="trms">writing ='lgc'>: ='strcls'>*a ="trms">phenomenal ="trms">method of attending and ="trms">composing='strcls'>* ='lgc'>=/= epi="trms">phenomenal='lgc'>: an expression of knowl="trms"nttrm="knowledge,Knowledge">edge al="trms"nttrm="already,spread">ready garnered انبار from scholarship. to spin out of critical thinking's bad habits='lgc'>: the prizing of prefabricated good objects over bad objects.)
(='lgc'>='lgc'>--> ="ppl">Singh, ="ppl">Anand; ="trms">agency as a threshold of life with its own immanent forms of movement and flux, studying spirits and shifts in intensity)
(='lgc'>='lgc'>--> )
(='lgc'>='lgc'>--> )
(the d="trms"nttrm="danger,stranger">angerous and bizzar idea of) a pure ‘human’ ="trms">society
‘="trms">anthropo="trms">morphism’ actually ‘underestimates our humanity,’ in that the ‘="trms">anthropos’ and the ‘="trms">morphos’ together mean both that which has human shape and that which gives shape to humans (="ppl">Philo ='lgc'>+ ="ppl">Wilbert > ="ppl">="ppl">Latour)
="trms">techno="trms">morphism, ="trms">zoo="trms">morphism, ...
="trms">anthropocentrism of the standard ="trms">anthropo="trms">morphism critique ='lgc'>='lgc'>--> human-referenced starting-point
trophies, stuffed parts, drawings
urine, faeces and other dirts
feral ='lgc'>=/= ="trms">wild ='lgc'>=/= tame ='lgc'>=/= feral
in-between ="trms">animal-findings and ="trms">animals finding
appropriate places of ="trms">animals='lgc'>: in ="trms">zoo or animations
(the 2016 film Fantastic ="trms">Beasts and Where to Find Them is about proper ="trms">zoology and not ="trms">animal ="trms">epistemology. here what comes after “Find Them” is crucial.)
(the developement moral identities and psychological ="trms">interiorities for Pixar's human teller in ="trms">anthropo="trms">morphist films such as Ratatouille.)
="prgrph">-we need to ="trms">imagine a new ="trms">animal geography
='strcls'>*territory='lgc'>: “...sites of a completed cycle of parentage and exchanges ='lgc'>[...='lgc'>] spaces of insurmountable reciprocity.” (="ppl">Baudrillard)
(is ="ppl">Baudrillard sentimentalizing ="trms">animal territoriality='qstn'>? and giving them ‘psychic life’='qstn'>?)
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='lgc'>[="ppl">Michael ="ppl">Woods='lgc'>]
...through re="trms">presentation an entity becomes ‘immutable mobiles’ (="ppl">="ppl">Latour) that allow political debate to take place by ="trms">presenting to decision-makers convincing re="trms">presentations of things which they have not directly experienced. (='lgc'>='lgc'>--> Hollywood)
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='lgc'>[="ppl">Avital='lgc'>]
the maternally contacting ="trms">child is menaced
it is the mother who call(ed) first
mother and ="trms">child, each the absolute ho="trms">stage of the Other
to face the immense, faceless Someone
the ="trms">nature of our encounter is on a timer
ask for subtitle if I go foreign for you. (i might go foreign for you)
in nerves sense, i am pushed and persecuted by the need to quickly tell you everything that I know ='lgc'>-='lgc'>='lgc'>--> the pedagogical instant ='lgc'>-='lgc'>-='lgc'>-='lgc'>='lgc'>--> i don't think one can proceed slowly enough and pull the break in the age of rapid and fast food and acceleration.
our ="trms">verbal velocities could reach no one in a way that would truly mark or unhinge the brutal protocols of lived reality... ='qstn'>?
...who took no prisoners (...who can truly say that='qstn'>?)
(I also='qstn'>? take pleasure in) the injurious effects of ="trms">language ='lgc'>: words are bodies that can be hurled at the other, they can land in psyche or soma ='lgc'>='lgc'>--> manifesto
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(as a ="trms"nttrm="already,spread">reader) friend is a partner in crime
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="ppl">Sa'di's s="trms">cene of ="trms">writing, saying goodbye='lgc'>:
ای ساربان آهسته رو کآرام جانم میرود وآن دل که با خود داشتم با دلستانم میرود
سرو سیمینا به صحرا میروی نیک بدعهدی که بی ما میروی
بگذار تا بگرییم چون ابر در بهاران کز سنگ ناله خیزد روز وداع یاران
(="nms">iranian culture and its ="trms">relationship to farewell and khoda-hafezi, expanding it. why we find it so difficult to say goodbye, or even can't say goodbye. ='lgc'>='lgc'>--- resume work with ="frds scrmbld">Mona='qstn'>?)
="ppl">Holderlin's ="trms">intervention/="trms">question='lgc'>: we arrive at the truth, Das Wahre emerges, the moment closing in on us, when we have to say goodby
in an ="nms">Iranian modality the farewell is the loci of truth, (locus='lgc'>: a place or ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical locality collecting the center of activity)
(the so-called) ="trms">poet's radical exposures
is violence in ="trms">farsi='lgc'>: ‘azar’ آزار='qstn'>? (how would that change instead of ‘khoshunat’ خشونت='qstn'>?)
kam-azari کم آزاری, bi-azari بی آزاری (possible='qstn'>?)
eshgh عشق ='lgc'>='lgc'>~= bi-niazi بی نیازی
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demography of violence and nonviolence
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(="ppl">Freud ='lgc'><='lgc'>--) ='strcls'>*liability='strcls'>* (='lgc'>='lgc'>--> ="ppl">Levinas)
not yet guilty, an almost predis="trms">position, an almost inclination toward being guilty, an openness to being guilty (='lgc'>='lgc'>-->='qstn'>? ="frds scrmbld">Seba's notion of ‘Schuld’ ='lgc'>[='lgc'>='lgc'>~= debt, the ="trms">obligation to pay or do something='lgc'>]) ='lgc'>='lgc'>~-> super-egoic formation (='lgc'>='lgc'>~=='qstn'>? that which we call “raising awareness”)
Trauma is structuring='strcls'>***
(to be noted that the concern of super-egoic formation rests on the structuring of ‘="trms">demand,’ which is not the being of ‘="trms">question’ that it wants to be. ="trms">question is risky and consequential of new ="trms">articulation)
='lgc'>[dis="trms">position='lgc'>: vaz’ وضع, halat حالت, mezaj مزاج, seresht سرشت, khu خو, khim خیم, saz ساز,='lgc'>]
='lgc'>[predis="trms">position='lgc'>: este'dad استعداد, amadegi آمادگی, meyl-e ghabli میل قبلی; a liability or tendency to suffer from a particular condition='lgc'>]
super-ego ='lgc'>[that part of you that exercises ="trms">authority, “I am gonna make you swallow this” ='lgc'>='lgc'>--> jouissance='lgc'>] ='lgc'>='lgc'>~=='qstn'>? Div-mardom دیو مردم (paternal correctional voice, “don't drink!” ='lgc'>='lgc'>--> ="ppl">Nezami) ='lgc'>=/= Div (says “benush!” بنوش)
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(with ="ppl">="ppl">Haraway;) the ="trms">relation between what counts as ="trms">nature and what counts as culture (in ="nms">Tehran)='lgc'>--judging whether a behavior is the stuff of genes or rearing
the domestic ="trms">animal is the epoch-changing tool ='lgc'>='lgc'>--> (free) wolf/dog (servant) ='lgc'>='lgc'>==> civilization
what are the things we hate in the name of ="trms">Wilderness (='lgc'>='lgc'>='lgc'>~=> “fall” into culture)
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='lgc'>[="trms">lecture at ="nms">apass, 10.03.2017='lgc'>]
i follow the scribbles of jamming and jam session
welcome to this ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical place
like you, i am also sometimes in heaven, sometimes in hell, in no-land, nowhere, elsewhere, in Belgium; also ="trms">interested deeply in what signals my and our arrival in the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical entity of Belgium. like ="frds scrmbld"nttrm="Christianson">Christian, as i am fantasizing his excursion that i missed, we went out and walked back into the city, studying what really signals our arrival, when and how and where on the body we feel that we are there. and my guess is that it is always ="trms">technological. but in an another universe your arrival might be registered by ="trms">greeting. and in an ="nms">Iranian sense...
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my ="trms">lecturing, when it is about going after a term or a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor or a sub="trms">phenomena or a paraconcept, ='lgc'>{to arrive at its essential qualities or range, its meaning and ="trms">historical rootedness, how does it hold things together, what holds it together (in related but ="trms">different speculative milieu,) its ="trms">intractable necessity, its ghostly effectiveness, its ="trms">phenomenological maintenance, in which framework they maneuver, and so on='lgc'>} is a tentative ="trms">intervention that i reside in the weaker neighborhoods of thought, even vandalizing (="trms">authoritative knowl="trms"nttrm="knowledge,Knowledge">edge-)claims of legitimacy and abandoning the controlling of possibilities of comprehension.
="prgrph">-(purposeful='qstn'>?) anarchy of ="trms">questioning, un="trms">folding my thoughts anarchically
='strcls'>*not to work on X in order to get the point across that one remains susceptible (mosta'ed مستعد, dar khatar در خطر, dar ma'raz در معرض) to and in need of X ='lgc'>: what X almost was, or is still about to be
(the character of X, and='qstn'>? the X-ian character)
="prgrph">-rather, ask, in what way X allows an approach='qstn'>?
='lgc'>{="ppl">Avital on='lgc'>} ='strcls'>**="trms">authority, violent shores of human governance
what happened to ="trms">authority after the demotion (tanazol-e rotbe تنزل رتبه) of the “big Other” (death of God, State, ="nms">Pir, and other mostly masculinist idols)='qstn'>?
a primal impulse in the cuing of group formation; pre-givenness of our way of handling private and public spheres of encounter, domestic and foreign affairs;
="prgrph">-disappearance of ="trms">authority functions as a figure for democracy in crisis; loss of ="trms">authority and the loss of the enemy opens up ="trms">abysses in boundaries that have kept the ="trms">world recognizable
maternal (runs of) ="trms">interference (or motherly Wechsel) ='lgc'>--='qstn'>?='lgc'>='lgc'>--> still pumping effects of ="trms">authority
="trms">authority of the breast
to slave tyranny
(who='qstn'>? insists in remaining a) non-="trms"nttrm="already,spread">reader='lgc'> = solid descriptor (sharh-dahande شرح دهنده) ='lgc'>='lgc'>~-> transparent utterance ='lgc'>~ ="trms">rhetorically un="trms"nttrm="cluster,club">cluttered argument
="trms">literature is snafu
how ="trms">authorship (dead or alive) feeds ="trms">authority='qstn'>?
What has been packaged as terror can be in fact misleading.
="trms">authority is the most elusive of terms that inform ="trms">relations, and yet no politics, no family, no pride of accomplishment can exist without it
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for ="ppl">Arendt, ="trms">authority is an undeletable term, key to any grasp of politics
="trms">authority ='lgc'>=/= ="trms">rhetoric of persuasion
="ppl">Plato's ="trms">authority of philosophy='lgc'>: in an effort both to ="trms">memorialize and to exact revenge for the verdict on ="ppl">Socrates. (as if ="ppl">Socrates didn't have any bullying tendencies in his persuasive energies.)
a recovery operation
the ‘need’ for ="trms">authority
(="ppl">Arendt='lgc'>:) “It was after ="ppl">Socrates’ death that ="ppl">Plato began to discount persuasion (and argument) as insufficient for the guidance of men and to seek for something ="trms">liable to compel them without using external means of violence.” ='lgc'>='lgc'>==> a power that renounces power; coercion without violence, (invention of hell, is it nonviolent='qstn'>?! a more earthbound ="trms">rhetoric of persuasion='qstn'>?!)
(when we are out of master/slave ="trms">relationship) expert knowl="trms"nttrm="knowledge,Knowledge">edge commands confidence and obtains compliance (without force nor persuasion); soft coercion as="trms">sociated with reason ='lgc'>='lgc'>--> ="ppl">Plato's philosopher-king ='lgc'>='lgc'>--> ='strcls'>**“="trms">Authority establishes ="trms">relationality ="trms">prior to command, promising compliance in the absence of force or argument”='strcls'>** (="ppl">Avital)
aspects of the ="trms">authority that might take in or shake up the other without harm
="trms">historical comfort zones ...and ...the ongoing torment of ="trms">worldlessness
(="ppl">Avital,) are the mourners of ="trms">authority masking another loss for which “="trms">authority” would be a cover='qstn'>?
="trms">Greek way of handling='lgc'>:
domestic affairs ='lgc'>='lgc'>--> persuasion
foreign affairs ='lgc'>='lgc'>--> force and violence
='strcls'>*="trms">authority of the Father
="trms">ontological proof of God's existence (Kojeve contends) rests on the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical placement of divine ="trms">authority as the ="trms">authority of the Father, who is seen as cause='strcls'>*
='lgc'>='lgc'>--> paternal ="trms">authority in power and political ="trms">authority ='lgc'>='lgc'>--> as ="trms">author of a work who exerts ="trms">authority over the ‘Oeuvre’
father/judge/="nms">Pir='lgc'>: the principal figure holding together political and ethical qualities of existence ='lgc'>~ imago (in psychoanalysis is an idealized image of someone='lgc'>--usually a parent='lgc'>--formed in ="trms">childhood), firm but benevolent caretaking, funding sources of divine ="trms">authority, hierarchical hold, ="trms">categorical imperative, a secure ground from which commands can be issued, “Achtung!”,
="prgrph">-="trms">authority subsists on borrowed transcendence
="prgrph">-="trms">authority produces effects of respectful adherence
="prgrph">-softening the space of committed citizenry (ground for political relatedness)
="prgrph">-is it possible to keep ="trms">authority separate from respect='qstn'>? what this se="trms">="trms"nttrm="cluster,club">clusion assures='qstn'>?
(="nms">Pir's ="trms">authority nearing the) ="trms">sublime regions of human relatedness
Kojeve > What accounts for the unconditional surrender of human reactivity='qstn'>?
legitimate principle of coercion
God is always the God of our ="trms">ancestors ='lgc'>='lgc'>--> character of “tradition”
where violence begins or what gets counted as violence='qstn'>?
the discourse of effacement (امحاء emha’, self-effacement='lgc'>: withdrawing into the background, making yourself inconspicuous)
is there an ="trms">authority outside inequality='qstn'>? ="trms">responsible a="trms">symmetry, the egological space, ="trms">tropes of domination='qstn'>?
='prcnt'>%this is anout the quality of a="trms">symmetry='lgc'>='lgc'>='lgc'>----(are we still in the realm of the human='qstn'>?)
="ppl">Levinas tactics is ="trms">spectacular, he runs down patriarchy and meets the ma="trms">jestic escalade of the absolute other, he doesn't escape ="trms">internment (toghif توقیف)
='lgc'>[patriarchy='lgc'>: when it is “of course” obvious who is the mother='lgc'>]
(where do we go with helplessness directed by the destruction of the ="trms">world='qstn'>?)
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='lgc'>[="ppl">Sennett='lgc'>] on ="trms">authority, trust and cooperation
...in both a subtle and a coherent ="trms">social structure
inequality makes a profound ="trms">difference in the lives of ="trms">children
“earned ="trms">authority” manages the everyday experience of inequality
cultures in which the ='strcls'>*dramaturgical display of yourself='strcls'>* is foregrounded ='lgc'>=/= diplomacy as model for ="trms">social ="trms">relationships
face="trms">book, an engineered ="trms">social ="trms">network organized for display ='lgc'>=/= ="trms">communication
in capitalism, in firms people at the top has more power but less ="trms">authority, and that is a problem.
in reverse, ="trms"nttrm="learn,clear,Clearl,Olearius">Lear loses its power but keeps his ="trms">authority, his lag on administrative change.
="trms">authority is a bound, a volunteriy obidience and care-giving
parent-="trms">children='lgc'>: something the ="trms">child needs desperitly, they need direction, they need people not only as guids but as witnesses of what they are doing.
the destructive charismatic authoiry in politics
tests if he/she can keep himself together
the charisma of the user on face="trms">book (marat, jonathan, etc., but both are also very good at face to face ="trms">communication)
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="ppl">Sennett
we don't know how to use ="trms">material objects and machines well
="trms">craftsmanship='lgc'>: the quest to make physical things well
="lsts lst1">•how the head and hand are connected
="lsts lst1">•doing something well for its own sake ='lgc'>='lgc'>--> ="trms">skill (not honoured in ="trms">modern ="trms">society)
='lgc'>='lgc'>==> free the ="trms">craftsman (="ppl">Sennett)
in many ="trms">social ="trms">relations we do not know exactly what we need from others – or what they ought to want from us
cooperation as a ="trms">craft ='lgc'>='lgc'>--> ="trms">skill of understanding and ="trms">responding to one another
="trms"nttrm="disturban">urban design is a ="trms">craft in peril (dar khatar)
="lsts lst1">•too much ="trms"nttrm="disturban">urban design ='lgc'>='lgc'>==> homogeneous and ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid
="lsts lst1">•="trms">modern built forms ='lgc'>='lgc'>==> only a faint imprint of personal and shared experience
="ppl">Sennett ='lgc'>='lgc'>--> (better understanding of) ‘="trms">material ="trms">craftsmanship ='lgc'>+ ="trms">social cooperation’ ='lgc'>='lgc'>==> cities better made
‘homo faber project’='lgc'>: the ancient idea of Man as his or her own maker, man as a maker of life through concrete practices
="lsts lst1">•limits on desire and will
="lsts lst1">•the experience of other people's needs (which cannot be reconciled with our own)
='lgc'>+ to recognize and honour what lies beyond us (and before us)
="trms">social ="trms">relations ='and'>& physical environment
issues of practical ="trms">skill, tool, meaning, value
='strcls'>***the rebellious ="trms">child (in me)
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United States has become an intensely tribal ="trms">society
='strcls'>*tribalism='strcls'>* ='lgc'>[= adverse to getting along with those who differ, solidarity with others like yourself, ='and'>& “thinking you know what other people are like without knowing them"='lgc'>], in the form of nationalism, destroyed Europe during the first half of the 20th century
='lgc'>--='not'>✕='lgc'>='lgc'>--> complex ="trms">societies='lgc'>:
="lsts lst1">•workers flowing across borders
="lsts lst1">•="trms">different ethnicities, races and ="trms">religions
="lsts lst1">•diverging ways of sexual and family life
“The ‘self’ is a com="trms">posite of sentiments, affiliations and behaviors which seldom fit neatly together; any call for tribal unity will reduce this personal complexity.”
="prgrph">-="ppl">Sennett
(for ="ppl">Aristotle='lgc'>:) city='lgc'> = synoikismos(= coming together of people from diverse family tribes='lgc'>--each ='strcls'>*oikos='strcls'>* having its own ="trms">history, allegiances, property, family gods)
='lgc'>[some my german friends are making us all poor in not recognizing this, that similar people cannot bring a city into existence. city ="trms">obliges people to think about and deal with others who have ="trms">different
loyalties to (="trms">linguistic ="trms">differences). Germany, lacking direct experience of others, because of lesser colonial encounters in its ="trms">history, falls back on fearful fantasies with the new refugees coming. ="trms">integration, a bad ="trms">response to the problems of living with ="trms">difference='lgc'>]
(="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robert Putnam='lgc'>:) people who live in homogeneous local ="trms">communities appear more ="trms">sociably inclined towards and curious about others in the larger ="trms">world ='lgc'>: first- hand experience does not weaken stereotypes
="prgrph">-the case of Brussels='lgc'>: withdraw from neighbours who differ ='lgc'>='lgc'>--> to hibernate
attitudes
actual behavior
='lgc'>[='strcls'>*='lgc'>]cooperation='lgc'>: an exchange in which the participants benefit from the encounter
can be informal as well as formal='lgc'>: experience of ="trms">mutual pleasure in a bar exchange gossip
difficult kind of cooperation='lgc'>: join people who='lgc'>:
="lsts lst1">•have separate or conflicting ="trms">interests
="lsts lst1">•do not feel good about each other
="lsts lst1">•are unequal
="lsts lst1">•do not understand one another
="lsts lst1">•(="trms">different faith ="trms">communities)
='lgc'>}='lgc'>='lgc'>==> ="trms">responsiveness as an ethical dis="trms">position
rituals of civility
as small as ‘please’ and ‘thank you,’ put abstract notions of ="trms">mutual respect into practice
in the spirit of generosity, let's not ="trms">write off the banker (or the Mullah) as a human being ='lgc'>='lgc'>--> instead of “fuck you” how do we ="trms">respond to our ="trms">differences in a difficult ="trms">social environment such as contemporary ="nms">Iran ='lgc'>='lgc'>--> what ="trms">skills are needed for this hard cooperation='qstn'>? ='lgc'>--="ppl">Sennett='lgc'>='lgc'>--> dialogic
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what remains from christianity after its self-deconstruction='qstn'>? (="ppl">Nancy)
(what theology doesn't know about itself='qstn'>?) recovered from the repressive power of ="trms">religion
="ppl">Nancy's “shattered ="trms">love” is the stuff of ="ppl">Hafez
='at'>#="trms">love (and ="trms">greeting='qstn'>?) doesn't belong to the realm of giveable things
="ppl">Lacan's de="trms">finition of ="trms">love consists in giving what one does not have, (filling emptiness with emptiness) ='lgc'>='lgc'>--> to give something i ‘would’ have='qstn'>? ='lgc'>='lgc'>--> (giving that which is not a property, not even one's self,) to give behind or beyond any subject, any self='qstn'>? ='lgc'>='lgc'>--> ='strcls'>*the giving of the fact that i cannot possess myself='strcls'>* ='lgc'>='lgc'>==> ‘to give'='lgc'> = 'to give up’
='strcls'>***="trms">love='lgc'>: to share the impossibility of being a self='strcls'>***
='lgc'>-='lgc'>-='lgc'>='lgc'>--> (="ppl">Nancy's) ‘body’ (of political thought)='lgc'>: not as an organicity, but of ="trms">community as the living to share precisely an impossibility of being-in-common (='lgc'>=/= ="trms">ontologize the ="trms">community, after the death of God, ="ppl">Rousseau='lgc'>: ="trms">community of mankind as the foundation of politics ='lgc'>='lgc'>--> “man” comes from the “contract” and not reverse)
='lgc'>-='lgc'>-='lgc'>='lgc'>--> “giving” the (="ppl">Derridean) ‘gift’ cannot succeed if the giver knows about his/her gift; ='strcls'>*un="trms">presentable='strcls'>*
='lgc'>--='not'>✕='lgc'>='lgc'>--> politics and the political always implies fulfillment, law, closed space, ='strcls'>*closure='strcls'>*
(="nms">Pir's) heaven of value
(="ppl">Bergson's) supplementary soul
there is a nihi="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic way in which we destroy
“everything is political” ='lgc'>=/= everything is directly ="trms">ontologically political ='lgc'>='lgc'>==> totalitarianism='lgc'>: everything belongs to law ='lgc'>='lgc'>--> make law about anything (='lgc'>='lgc'>--> ="ppl">Plato's political theology='lgc'>: thought is founded on something; - ='at'>@="frds scrmbld">Varinia, “management of justice”)
national ="trms">aestheticism
over-educated ='lgc'>='lgc'>~=='qstn'>? brainwashed
='lgc'>[in my ="trms">lectures i am trying to teach something (="ppl">Heidegger, ="ppl">Sa'di, etc.) in ‘a certain way,’ and that ‘certain way’ touches me and i hope touches my audience, even if one don't understand much of it at the time of ="trms">lecture. i am trying to think by the outside, what comes from outside, being touched by it. ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right now in ="nms">apass this outside consists of my (living) peers, getting their quantity of imposed ideas and try to work with that. to ‘take part'='lgc'>]
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(how='qstn'>?) the exposure of violence becomes the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of violence (='at'>@="frds scrmbld">Mona)
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a preoccupation (of someone/yours) ='lgc'>--into='lgc'>='lgc'>--> analytical solution/terms (for example ‘="trms">aesthetics’ and ‘gender’ for ="ppl">Strathern)
gift (produced to be seen) ='lgc'>='lgc'>--> moments of performance ='lgc'>='lgc'>--> ='strcls'>*creating a context of display='strcls'>*
='lgc'>[='strcls'>*='lgc'>]gift='lgc'>: participate in and generate ="trms">internal ="trms">relations ='lgc'><='lgc'>='lgc'>--> commodities='lgc'>: participate in and generate external ="trms">relations
you gain prestige in what you give
='strcls'>*there is a lot of ambiguity about what can be seen and what cannot be seen='strcls'>* (='lgc'><='lgc'>-- this must be understood for any one who is invested in ‘showing’)
='strcls'>***='lgc'>='lgc'>--> the alternation between what you conceal and what you reveal (is='lgc'>[='qstn'>?='lgc'>] at the heart of thinking about creativity, about reproduction, about the perpetuation of ="trms">society, about the perpetuation of ="trms">relations)
exchange wealth between two clan groups
wealth
="lsts lst1">•has an ="trms">aesthetic form
="lsts lst1">•has to be grown as well as exchanged
="lsts lst1">•must be accumulated privately and secretly
="lsts lst1">•must be revealed at the ='strcls'>*moment of transfer='strcls'>*
="lsts lst1">•has to take a proper form ='lgc'>~ recognized by others as appropriate
='lgc'>[='strcls'>*='lgc'>]="trms">aesthetic='lgc'> = a proper form (at the moment of revelation) that other people have to ="trms">respond
(='lgc'>--='not'>✕='lgc'>='lgc'>--> european notion of ="trms">aesthetic='lgc'> = eliciting a sense of appreciation of beauty)
(my sister's wedding had/created) an appropriate form
='strcls'>**** exchange ="trms">situations ='lgc'>[shows, exhibitions, events, weddings, etc.='lgc'>] has to appear in a certain form, otherwise people will not recognize it, otherwise they fail to impress people ='strcls'>****
='at'>@="frds scrmbld">Foad
="prgrph">-what are ="nms">Tehran's contemporary contexts in which we can see exchanges working='qstn'>?
younger people are impressing one another in terms of ="trms">consuming or participation in sports, or mobile phones, or whatever ='lgc'>='lgc'>--> they create ="trms">different kinds of ="trms">relations (='at'>#telegram ="nms">iran='qstn'>?)
(how among my freinds we impress one another='qstn'>?)
younger people, invest value in ="trms">different things from what older people do
money does not have anything else but number
things that shine, things that g="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen, things that sparkle ='lgc'>='lgc'>--> a sense in which these objects ='strcls'>*give off a ="trms">presence='strcls'>* ='lgc'>[='at'>@="frds scrmbld">Janina='lgc'>] and people are ="trms">affected by this
='strcls'>*quality of shininess='strcls'>* indicates the successful ="trms">intervention of ="trms">ancestral spirits ='lgc'>='lgc'>--> a spiritual condition (acquainted with health)
they must display to be regarded as worthwhile
with mobile phones='lgc'>: what is going on here, what is their value, how are they circulating, how do people regard them='qstn'>?
(ibn ebn ابن) people belong because their fathers belonged and so forth ='lgc'>+ what they give away, the (gift) shells, can be regarded as female ='lgc'>: items that have come into men's possessions (='lgc'>=/= ="frds scrmbld">Karin's gifts)
="prgrph">-so the shells are passive objects, women are/were (traditionally), classically regarded as objects in a similar way and were given the names of shells
='strcls'>***how to think about ="trms">vocabulary:='strcls'>***
="prgrph">-i cannot start using economics of the ="trms">market to describe what i am talking about
="prgrph">-in the ="trms">vocabulary of gift exchange (="ppl">Strathern) may be able to find the ="trms">vocabulary of analysis (like an artist choosing the color)
="prgrph">-="ppl">Strathern choice='lgc'>: the ="trms">vocabulary of gift exchange might give her the ="trms">vocabulary by which to start describing, is an ='strcls'>*artificial choice='strcls'>*. the ="trms">vocabulary of the gift economy gives her a lot of terms in which to understand. but those terms are only useful for the purposes of understanding that particular set of ="trms">data, and if i then leave that ="trms">data, and if i follow these objects as they move out of the highlands, and if they became, if they came into an art ="trms">market, then absolutely what we would be dealing with is commodities='lgc'>[...='lgc'>] ='lgc'>='lgc'>--> ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges ='lgc'>[='at'>#SK='lgc'>], ='at'>#import function
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='strcls'>*="trms">literature='lgc'> = the ="trms">question of ="trms"nttrm="already,spread">reading='strcls'>* (='lgc'>=/= ="trms">matter of novels and ="trms">poems)
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what is the ="trms">language of war='qstn'>?
(="ppl">Keenan > Weizman='lgc'>:) we need to understand war as discourse ='lgc'>='lgc'>--> ='strcls'>*war='lgc'> = a threatened discourse='strcls'>*
="prgrph">-The ="trms">language component of war exists in the gap between the level of destruction which is “possible” and the level of destruction which is “actually applied” in every given ="trms">situation.
when war is no longer a means but an end in itself(='qstn'>?) ='lgc'>='lgc'>-->='qstn'>? Hezbollah
deterrence='lgc'>: a means of controlling a person's behavior through negative motivational influences
“We are law-abiding, and we go ="trms">wild.”
violence stripped of ="trms">semiotics
The logic, the reason, of conflict is thus political ... for Clausewitz, politics is essentially logic, logos, discourse, people reasoning with one another, thinking and speaking, exchanging
='at'>@Luis, why conflict could be my concern='qstn'>? because it marks the breakdown of politics, when we can no longer have a conversation, engage in the game, where there is no possibility of further exchange, there is fighting
fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure ='lgc'>='lgc'>==> use of force
Saskia Sassen called the attacks of September 11 “A Message From the Global South”
she wrote that the attacks bore witness to a fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure in ="trms">communication or to a “="trms">translation problem”
for her the ="trms">language of September 11 attacks was clear
Sassen's d="trms"nttrm="danger,stranger">angerous and depraved rationalization of September 11='lgc'>: south is speaking in a ="trms">language that needs no ="trms">translation
the word ‘conflict’ (is coined as a discoursive necessity and) bears with itself an analysis of politics which sees it as a rational enterprise, a structured confrontation or conversation aimed at compromise or reconciliation, the exchange of ="trms">demands and the negotiation of outcomes ='lgc'>='lgc'>--> a ="trms">Greek tradition ='lgc'>: to protect politics from irrationality and persuasion, and that State's monopoly of law enforcement is the only legitimate violence ='lgc'>='lgc'>--> (as a term) ‘conflict’ carries with itself a telos of con="trms">sensus (etefagh-e ara اتفاق آرا Übereinstimmung), agreement ='lgc'>='lgc'>==> perfect understanding ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> (="trms">Greek ='lgc'>='lgc'>-->) democracy's dream of overcoming ="trms">internal opacities of mediation or signification, dream of a final unification, dream of a clear universal ="trms">language
(="ppl">Barthes’ ="trms">fable of) the woodcutter='lgc'>[='lgc'>='lgc'>~= an ="trms">agent of change='lgc'>] ='lgc'>='lgc'>==> ="trms">language='lgc'> = act (without mediation or image, operating ='strcls'>*an immediate transformation='strcls'>* ='lgc'>='lgc'>==> politic) ='lgc'>:
If I am a woodcutter and I am led to name the tree which I am cutting down ='lgc'>[j'abats='lgc'>], whatever the form of my sentence, I speak the tree, I do not speak about it. This means that my ="trms">language is operative, linked to its object in a ="trms">transitive way; between the tree and myself, there is nothing but my labor, that is to say, an act. This is a political ="trms">language='lgc'>: it ="trms">presents ="trms">nature to me only to the extent that I am going to transform it, it is a ="trms">language by which I act the object; the tree is not an image for me, it is simply the meaning of my action. But if I am not a woodcutter, I can no longer speak the tree, I can only speak of it, about it.
='at'>@="nms">apass ='at'>@="frds scrmbld">Femke
(="ppl">Barthes='lgc'>:) political='lgc'> = operative (='lgc'>~ active, transformative, destructive) ='lgc'>='lgc'>--> this is an important ="trms">fable for artists
talking about ‘conflict’ is also like this, is a “political” speech, an “operative” ="trms">language, it “="trms">presents” the object of my action to me, which is democracy, and not Colombia
(some ="trms">figurative ‘violence of ="trms">language’ ='lgc'>=/= ='lgc'>[="ppl">Austin, ="ppl">Derrida, ="ppl">Butler ='lgc'>='lgc'>==>='lgc'>] i am talking about paying attention to) the ="trms">language used in a certain manner by certain ="trms">agents ='lgc'>='lgc'>--> studying in KHM media school teaches me to be careful with the erasure of distance, mediation, reference, re="trms">presentation, to be careful with the collapse of hermeneutic (in any discourse) ='lgc'>='lgc'>--> the labor of transparency ='lgc'>[='at'>@="frds scrmbld">Mona ='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali ='lgc'>]
(the very strange claim ='lgc'>[made by political leaders='lgc'>] that) force is a kind of ="trms">language, and not just any ="trms">language. It is one which solves the problem that seems endemic to all things ="trms">linguistic, namely='lgc'>: fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure, indirection, misunderstanding, drift. ='lgc'>[...='lgc'>]that the ="trms">language of force actively and successfully delivers its message ='lgc'>='lgc'>--> a ="trms">fable='lgc'>: “everybody understands the ="trms">language of force” (unlike ordinary, diplomatic, political ="trms">language) ='lgc'>='lgc'>--> the ="trms"nttrm="already,spread">readability or ="trms">communicative power of the utterance, violence is seen as continuous with discourse ='lgc'>--='at'>@="frds scrmbld">Mona
='lgc'>[='strcls'>*='lgc'>]violence='lgc'>: “speaking the (only) ="trms">language of the other” ='lgc'>='lgc'>--> (very strange ="trms">fable='lgc'>:) that violence is non="trms">interpretive direct(='lgc'>~ umediated) and nonanalytic, that it is unmisunderstandable, that it takes hold and transforms its ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listener ='lgc'>[='lgc'>='lgc'>--> fantasy of ="trms">affective ="trms">communication='lgc'>], hermeneutic and cognitive of the ="trms">language is effaced and what is left is only ='strcls'>*delivery='strcls'>* itself ='lgc'>[='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali's way of talking has a hint of this (a self-erasing speech,) he “delivers” his (political) message to me ='at'>#tattooing me ='lgc'>}='lgc'>='lgc'>--> the silencing/elimination of his ="trms">interlocutor, ='strcls'>**the little annihilatory ="trms">gestures='strcls'>** of my friends='lgc'>], that it ='lgc'>[violence='lgc'>] aspires to a ='strcls'>*pure ="trms">present='strcls'>*
="lsts lst1">•this is a ="trms">translational problem='qstn'>? ="ppl">Keenan
="lsts lst1">•how do we know when things cannot get any worse='qstn'>?
="lsts lst1">•when/where the ="trms">translation should stop='qstn'>? ='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali ='at'>@="frds">Sina ='lgc'>='lgc'>--> this is about the ethical risks (we are making all the time) in mistaking an annihilatory ="trms">gesture for a discursive or political one
there is no ="trms">language which needs no ="trms">translation (not even violence)
='strcls'>*="trms">translation='lgc'>: an active ="trms">relation between and within ="trms">languages ='lgc'>=/= to overcome ="trms">language ='lgc'>='lgc'>--> is exaclty where the name politics ought to be reserve (Ranciere) (='lgc'>='lgc'>--> ='thdf'>that is why i am doing political work ='lgc'>[='mywrk'>my work on='lgc'>: discordant objects of reference, misunderstanding, active deconstruction, etc. my ‘personal ="trms">responsibility’ to insist on space of difficult ="trms">translation='lgc'>])
unilateralism of an im="trms">position='lgc'>: universality of human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights
(="ppl">Keenan='lgc'>:) human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights='lgc'> = standardization of the ="trms">rhetorics of claims we make on each other ='lgc'>--therefore='lgc'>='lgc'>--> an open and undefined field of operation (and not some essence about humanity, nor law. ="ppl">Keenan is helping me not to think of human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights as an old ="trms">fashioned, transcendental, essentia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, ="trms">ontological discourse, grounding de="trms">finitional basis, ="trms">categorically an enemy's discourse)
military ="trms"nttrm="disturban">urban research (employing critical theory) ='lgc'>='lgc'>--> use of theory as the ultimate ‘smart weapon’
="prgrph">-="ppl">Deleuzian theory influences military tactics and manoeuvres ='lgc'>='lgc'>--> a form of discourse between enemies
contemporary military theorists (in US TV series, re-conceptualizing the ="trms"nttrm="disturban">urban domain)
...military with the spatial and organizational models and modes of operation advanced by Artificial Intelligence, swarm intelligence, ="ppl">Deleuze and ="ppl">Guattari, Gregory ="ppl">="ppl">Bateson, ="ppl">="ppl">Foucault, ="ppl">Guy ="ppl">Debord, ="ppl">Bataille,
conflicted peace and peaceful conflict
competitive military buildup
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="ppl">Keenan on working with images politically ='lgc'>='lgc'>--> ='strcls'>*politics of exposure (or revelation ='lgc'>='lgc'>~-> forensic)='strcls'>*
(increasingly important dimension of political) ='strcls'>*image-making='strcls'>*='lgc'>:
='lgc'>--more='lgc'>='lgc'>--> the event takes place in order to be photographed and reproduced and rebroadcast, transmitted and distributed, copied and viewed ='lgc'>='lgc'>--> dissolution of the obvious political spaces ='lgc'>=/=
='lgc'>--less='lgc'>='lgc'>--> making visible something that is otherwise hard to see (='lgc'>='lgc'>~= converting observation or visualization into knowl="trms"nttrm="knowledge,Knowledge">edge in hopes that some kind of action will come about, based on the rational, reasonable, deliberate ="trms">interpretation of those images) (='lgc'><='lgc'>-- a lot of ="trms">social justice activists, human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights organizations, and civil ="trms">society practitioners are still working within this realm of the traditional image)
a bad (revelatory) theory of the (rational democratic) public sphere ='lgc'>: “visual re="trms">presentation of things ='lgc'>='lgc'>==> known to a wider public ='lgc'>='lgc'>==> knowl="trms"nttrm="knowledge,Knowledge">edge properly considered ='lgc'>='lgc'>==> wise decisions ='lgc'>='lgc'>==> actions”
='lgc'>=/= (a more properly) political moment of='lgc'>: inscribe images ='lgc'>--within='lgc'>='lgc'>--> a ="trms">narrative or a persuasive project ='lgc'>--within='lgc'>='lgc'>--> a campaign that actually ="trms">narrates them (captions them, makes them more available for some kind of political action) and doesn't just take for granted that their meaning follows automatically
the way performative dimension involves a kind of action that doesn't pass through the same cognitive circuits or the same process of knowing (in images)
="lsts lst1">•living by the image
="lsts lst1">•vulnerable to the exposure of the distortion or falseness of the image
to get a rich sense of the political context in which you operate (knowing about the ="trms">history, knowing what the local forces are, who the actors are, and so on) ='lgc'>=/= ethically-self-confident political movement reassured by the quality of their own good intentions ='lgc'>='lgc'>==> skip over a lot of local analysis, research, or ="trms">interaction
...is it a humanitarian catastrophe (a crisis of suffering) or genocide (a crisis of an
ideological ="trms">sort)
quasi-raw ="trms">material of images ='lgc'>='lgc'>--> re="trms">coding, contextualization, ="trms">narration,
the bad ="trms">stories and fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures (in our lifetime) that do need to be excavated and thought about
="ppl">Keenan ='lgc'>='lgc'>--> ='strcls'>*the fantasy of being able to move so directly from knowl="trms"nttrm="knowledge,Knowledge">edge to action that one almost skips the moment of knowl="trms"nttrm="knowledge,Knowledge">edge altogether='strcls'>* ='lgc'>--example='lgc'>='lgc'>-->='lgc'>{ ="ppl">Barthes in his woodcutter='lgc'>: a woodcutter in cutting the tree manages to avoid ="trms">language (something that needs no ="trms">translation, the woodcutter in unilateral ="trms">relation to the tree), in which “="trms">language” is re="trms">presentation, knowl="trms"nttrm="knowledge,Knowledge">edge as re="trms">presentation, “act the things” ='lgc'>='lgc'>--> ="ppl">Barthes skips over all the opacities and paradoxes and difficulties of re="trms">presentation and just goes after the tree directly
='strcls'>*there are ="trms">demands which are placed on you that won't wait for the knowl="trms"nttrm="knowledge,Knowledge">edge that is necessary='strcls'>* (or ="trms">situations in which you might feel as though you've been overwhelmed by too much knowledg)
='lgc'>[='strcls'>*='lgc'>]="trms">responsibility='lgc'>: (when) one has to act in a way for which the knowl="trms"nttrm="knowledge,Knowledge">edge doesn't provide a full alibi ='lgc'>~ one's action is in some important way disconnected, or not entirely saturated by one's knowl="trms"nttrm="knowledge,Knowledge">edge
every event (take September 11) is rich in ="trms">translation, a moment when an enormous number of competing ="trms">narrative frames were al="trms"nttrm="already,spread">ready available for understanding or processing or
="trms"nttrm="already,spread">reading what is at stake ='lgc'>='lgc'>--> there is no unequivocal act
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='strcls'>*witness='lgc'>: (in the fantasy of the act) the witness for whom no ="trms">translation is necessary='strcls'>* ='lgc'>--="ppl">Levinas-="ppl">Blanchot-="ppl">Keenan='lgc'>='lgc'>--> ho="trms">stage (='thdf'>for example images of Abu Ghraib prison in Iraq, the media, the public event takes us ho="trms">stage)='lgc'>: a ="trms">position of extreme passivity that is equally the most intense experience of ="trms">responsibility
="prgrph">-what is the political effect of revelation='qstn'>? ='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali
beyond the immediate shock effect of the images ='lgc'>='lgc'>--> they are testament to the ways in which many ="trms">different political actors make use of them (over a long period of time) ='lgc'>='lgc'>--> with ="trms">interestingly ="trms">different outcomes
...="trms">intermediate space between a traditional secret (susceptible to revelation and exposure and delegitimization) and a kind of increasing public acceptance (that the ="trms">question of torture could be openly discussed='lgc'>: “it's not an absolute, there are moments when, there are individuals for whom...”) ='lgc'>--='not'>✕='lgc'>='lgc'>--> public discussion
the too high threshold for entry into political discussion (or resetting political ="trms">agendas) ='lgc'>='lgc'>--> the mythic completely innovative inaugural ="trms">agenda-setting event ='lgc'>=/= low-threshold ideas (look like ='strcls'>*reactive='strcls'>* ='lgc'>==constitute='lgc'>='lgc'>==> pro="trms">position about a very ="trms">different way that the future should be organized)
='at'>@="frds scrmbld">Pierre, ="nms">apass='lgc'>: placing something into the political sphere ='lgc'>='lgc'>--> pure innovation (the mythic alternative='lgc'> = completely innovative inaugural ="trms">agenda-setting event) ='lgc'>='lgc'>==> the too high threshold for entry into political discussion ='lgc'>=/= low-threshold ideas (might look like ='strcls'>*reactive='strcls'>* ='lgc'>==constitute='lgc'>='lgc'>==> pro="trms">position about a very ="trms">different way that the future should be organized)='lgc'>:
="lsts lst1">•slight shift in emphasis
="lsts lst1">•slight shift in ="trms">interpretation
="lsts lst1">•a little re-de="trms">finition
="lsts lst1">•a reactive mimicry
="lsts lst1">•
expendable people targeted for discrimination, injury and death, in a continuing wave of violent economic, psychic, ="trms">social, political, medical and juridical assaults
="ppl">Keenan on the possibility that justice might not be simply possible
deconstruction's ethico-political pertinence='lgc'>:
="lsts lst1">•reference to its thematic or referential considerations of issues (ethics, race, feminism, etc.)
="lsts lst1">•its formal homologies with political ="trms">interventions ='lgc'>='lgc'>--> deconstruction of ="trms">authority as liberating ideology-critique
="lsts lst1">•ruin the ="trms">categories on which political discourse and re="trms">liable knowl="trms"nttrm="knowledge,Knowledge">edge found itself
='lgc'>}='lgc'>='lgc'>==> axiom='lgc'>: ethics and politics are ="trms">matters of choice ='lgc'>: determinations and acts of a subject with an identity (whether strong or weak) held to be ='lgc'>[='strcls'>*='lgc'>]free='lgc'>: capable of understanding and ="trms">integrating that knowl="trms"nttrm="knowledge,Knowledge">edge with a ="trms">response to the ="trms">demand to act
='lgc'>[='strcls'>*='lgc'>]subject='lgc'>: name of the time and place in which knowl="trms"nttrm="knowledge,Knowledge">edge can be ="trms">articulated, ='strcls'>*the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to the passage from knowing to doing='strcls'>*
undecidability ='lgc'>='lgc'>--> ="ppl">Derrida
un="trms"nttrm="already,spread">readability ='lgc'>='lgc'>--> ="ppl">de Man
="prgrph">-what is more radically unsettling than criticism='qstn'>? (...="trms"nttrm="already,spread">reading)
='at'>@="frds">Sina
“the subject who ="trms"nttrm="already,spread">reads is the subject who choose” ='lgc'>='lgc'>==> ="trms">responsibility
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Eichmann ='lgc'>='lgc'>--> faced a legal forum
Mengele's skull ='lgc'>='lgc'>--> faced a ="trms">scientific forum
='lgc'>}='lgc'>--="ppl">Keenan='lgc'>='lgc'>--> (two ="trms">different discursive operations) each ='strcls'>*inaugurates='strcls'>* a fundamental concept and practice within the politics and ="trms">epistemology of war crimes investigations
='strcls'>*cultural turn towards testimony='strcls'>* ='lgc'>='lgc'>--> the speech of the witness
='lgc'>[='qstn'>?we are in the='lgc'>] era of the witness ='lgc'>='lgc'>--> legitimized and validated victims
dramatic and emotional
trial='lgc'>: form of ="trms">historical and political pedagogy
not merely to convict the accused but to “reach the hearts of men”
political ="trms">agency of witnesses (survivors)
="trms">narrative in war crime investigations ='lgc'>='lgc'>--> document ='lgc'>='lgc'>~= witness ='lgc'>='lgc'>--> forensic approach
human remains are the kind of objects from which the trace of the subject cannot be fully removed
exhumation
examination
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="frds scrmbld">Mona is actually concerned with the separation of the spheres of ethics and knowl="trms"nttrm="knowledge,Knowledge">edge
strength ='lgc'><='lgc'>='lgc'>--> “Gewalt” ='lgc'><='lgc'>='lgc'>--> valere ='lgc'><='lgc'>='lgc'>--> Vale ='lgc'><='lgc'>='lgc'>--> value='strcls'>*
vergüenza, a collective sentiment, of one's own dignity and self-esteem, shame
vergüenza ajena ='lgc'>='lgc'>--> fremdschämen ='lgc'>='lgc'>--> (one of the essential features of aidos/aidôs ='lgc'>[αἰδώς='lgc'>]) the ="trms">Greek personification of modesty
“bashfulness,” “diffidence,”
“respectful,” “reserved,” “revered,” ='lgc'>='lgc'>--> vereor (or vereri)='lgc'>: in ="trms">religion, “to fear,” “to revere,” حرمت “to have respect or scruple for.” Vereor belongs to a family of words that derive from the Indo-European root ᵒswer-, meaning “pay attention,” like the ="trms">Greek horan ='lgc'>[ὁϱᾶν='lgc'>] (to look, pay attention, see)
one must take the path in exactly the op="trms">posite direction
(let's not be) persons con vergüenza ='lgc'>: persons of honor, persons of their word. It is not so much that they keep their promises, but that they are bound by the word that they have given ='lgc'>='lgc'>--> they commit to cumplire='lgc'>: “to carry out,” “to accomplish a ="trms">mission,” ='lgc'>[='lgc'>=/= “leaving your post,” ="ppl">Kafka='lgc'>]
vergüenza ='lgc'>=/= to attack the ="trms">community ='lgc'>}='lgc'>='lgc'>-->='qstn'>? khashm خشم indignation='lgc'>: rupture of an implicit contract based on norms and conventions
the sentiment (and performance of ="nms">Tarof in a weird way, and) of verguenza construct ="trms">relations of ="trms">social solidarity, the tie ='lgc'>='lgc'>--> to give structure to the ="trms">relationship to the gods (as well as that between persons) ='lgc'>='lgc'>--> ='strcls'>*aidos='strcls'>* becomes constitutive of shame civilization (that continues to mutate)
shame, sham, to “cover up” shameful parts
aischune='lgc'>[='lgc'>=/= ='strcls'>*aidos='strcls'>* (='lgc'>='lgc'>==> ='strcls'>*kleos='strcls'>* “fame”) defines the ="ppl">Homeric hero, aidos precisely identifies the de="trms">finitive requirement of the hero, his “regard” for his philoi (φίλοι royal friend/advisor of the king) and his genos (γένος, ="trms">social group claiming common descent)='lgc'>]='lgc'>: to dishonor ='lgc'>[='lgc'>=/= beauty, in ="ppl">Plato='lgc'>] ='lgc'>}='lgc'>='lgc'>--> to disfigure; tied to the body, and in the case of the female body ='lgc'>='lgc'>--> blush, as in the sensitive plant
aidos (='lgc'>='lgc'>~= moderation ='lgc'>[provoked by the regard and expectations of the other='lgc'>]) ='lgc'>=/= ='strcls'>*="trms">excess='strcls'>* ='lgc'>[='lgc'>='lgc'>--> in my ="trms">lectures i usually don't respect/regard the expectations of the other='lgc'>]='lgc'>='lgc'>-->='qstn'>? that which separates me from the ="ppl">Homeric hero
(these are all about the regulation of the ="trms">world)='lgc'>='lgc'>--> in a way also that which ="frds scrmbld">Mona ="trms">demands
="frds scrmbld">Mona need to analyse her ="trms">question of (caused) violence and calamity='lgc'>:
="lsts lst1">•disposal the Promethean ="trms">technai ='lgc'>[τέχναι='lgc'>] (when she asks “who gave them the tool to kill='qstn'>?”)
="lsts lst1">•the logos ='lgc'>[λόγος='lgc'>] of the arts and discursivity (when she ="trms">demands con="trms">science and justice ='lgc'>[='lgc'>~ dike, another ="trms">greek tool='lgc'>])
for ="ppl">Aristotle='lgc'>: aidos ='lgc'>='lgc'>==> clean ethics='lgc'>: pathos (an ="trms">affection that involves the body)
='strcls'>*the form of fear proper to free men='strcls'>* ='lgc'>='lgc'>--> properties proper to truth
from aidos ='lgc'>[linked to the Latin videre (to see)='lgc'>], to vergüenza ='lgc'>[linked to the ="trms">Greek horan (to see)='lgc'>], we remain in the space of the ='strcls'>*gaze='strcls'>*
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="ppl">Veena on ='strcls'>*how knowl="trms"nttrm="knowledge,Knowledge">edge is secreted in ="trms">relation to catastrophic events='strcls'>*
‘inordinate knowl="trms"nttrm="knowledge,Knowledge">edge’ ='lgc'>='lgc'>--> beyond the act of merely knowing
='lgc'>=/= pale intellectualized distracted archived knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>--> it is the subject who has
to discover which aspects of knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">matter to her and where her attachments lie
='lgc'>--="ppl">Veena='lgc'>='lgc'>--> (with pale or ="trms">excessive, it is not the form of knowl="trms"nttrm="knowledge,Knowledge">edge, rather) it is the way in which knowl="trms"nttrm="knowledge,Knowledge">edge enters the realms of the ="trms">social
those who have to endure what they cannot ignore
pale ='lgc'>='lgc'>--> bare ='lgc'>='lgc'>--> dark ='lgc'>='lgc'>--> filled with plenitude
="trms">different modes of knowing as means of navigating the catastrophic (='lgc'>=/= simply knowl="trms"nttrm="knowledge,Knowledge">edge about an object)
='strcls'>*reality does not have that frontal character='strcls'>*, (it is rather) like atmosphere, deeply embedded within context
='lgc'>[='strcls'>*='lgc'>]context='lgc'>: the weaver's loom that is discerned within the cloth it weaves
Donatelli ='lgc'>--destruction='lgc'>='lgc'>--> small, recurring, repetitive crises that define everyday life itself or are grown within the everyday
='strcls'>*event of traumatic loss functions as='lgc'>:
="lsts lst1">•an event
="lsts lst1">•a figure of thought
20th century as the century of genocides ='lgc'>: the ="trms">story of collective violence from the point of view of victims and survivors ='lgc'><='lgc'>-- we must contest this ="trms">story
="lsts lst1">•(Kleinman ='and'>& Kleinman, Mookherjee='lgc'>:) victim ="trms">stories ='lgc'>='lgc'>==> voyeurism
="lsts lst1">•(Fassin ='and'>& Rechtman='lgc'>:) ubiquity of a trauma ="trms">narrative substitutes critical engagement with the structural forces of inequality (or discrimination by a psychologizing of experience and of subjectivity)
="lsts lst1">•
="lsts lst1">•
="trms">category of the victim is not transparent ='lgc'>=/= bureaucratic legal forms through which the victim status is produced aligns with very ="trms">different kinds of knowl="trms"nttrm="knowledge,Knowledge">edge (shamanic, ritual, genealogical) to generate ="trms">different kinds of ="trms">affects
1947 Partition of India (marked by massive ="trms">inter="trms">communal killing, rape, and abduction of women) =='lgc'>=/==> victim
='lgc'>='lgc'>==> refugees, evacuee property, abducted persons
his ="trms">fictionalized account of my ="trms">responses to his ="trms">questions inspired me to think
(your ="trms">fictionalized account of my ="trms">response to your ="trms">question inspires me to think)
='lgc'>[to='lgc'>] rake the fallen leaves of ="trms">language and ="trms">literature to recreate experiences...
(usually) “treason” ='lgc'>='lgc'>==> massacres and violation of human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights by governmental forces
(one is forced to see events in other countiries in the light of issues pertaining to) ="trms">transitional justice and the global form of truth
unknown dead ="trms">imagined as hungry and thirsty ghosts
='strcls'>*the living cannot offer the dead solace because the unknown dead cannot be placed within the grid of genealogical knowl="trms"nttrm="knowledge,Knowledge">edge necessary to make them into benign ="trms">ancestors='strcls'>*
="prgrph">-the ="trms">difference between kin and str="trms"nttrm="danger,stranger">angers, ="trms">ancestors and ghosts
='strcls'>**hospitality being offered to the str="trms"nttrm="danger,stranger">anger could also become a way of reincorporating the estranged kin='strcls'>**(='qstn'>? -="nms">iranian hospitality='qstn'>?)
the ="trms">intertwined ="trms">nature of bureaucratic power and ritual action
the dead are haphazardly buried that have to be then contained or transformed through shamanic knowl="trms"nttrm="knowledge,Knowledge">edge and ritual manipulations='qstn'>? -="ppl">Veena
="trms">modern bureaucratic procedures ='lgc'>='lgc'>==> tear apart the continuity of generational connections ='lgc'><-='lgc'>~ the work of ritual to restore connections is engaged
the ="trms">different ways we come to know something ='lgc'>=/= the experience of ‘carrying’ a knowl="trms"nttrm="knowledge,Knowledge">edge
...unknown dead in a milieu in which ="trms">ancestors and ghosts are not simply distant and abstract concepts but are felt with every sinew of the body, who come to haunt the descendants through dreams and apparitions ='lgc'>=/= Ta'zieh='lgc'>: ="trms">ancestors in contexts in which the ="trms">relation to the dead is com="trms">memorated primarily through national rituals
(in the Jeju uprising/massacre case that ="ppl">Veena studies) ‘victim’='lgc'>: the qualifying condition for genealogical connections to be maintained in ="trms">imagining kinship as constitutive of the ="trms">relations between the living and the dead ='lgc'>[='lgc'>=/= victim='lgc'>: an appeal to the ="trms">authority of subjective experience, or the knowl="trms"nttrm="knowledge,Knowledge">edge produced by the State about the dead as victim or traitor='lgc'>]
bureaucrats (victim or traitor='qstn'>?) and shaman (="trms">ancestor or ghost='qstn'>?) ='lgc'>='lgc'>--> entanglement of ="trms">different ways of knowing and classifying
(for the survivorss of Jeju after 70 years) inordinate character of knowl="trms"nttrm="knowledge,Knowledge">edge appears in this ="trms">world as the unbearable burden of not being able to convert your dead kin into ="trms">ancestors consigning them to a ghostly existence
='lgc'>='lgc'>--> so that the ="trms">ancestors can rest peacefully in death and less in terms of the discourse of transnational justice or human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights
reputation of a woman ='lgc'>='lgc'>--> the marriage prospects of girls ='lgc'>='lgc'>--> ideas of purity and honor ='lgc'>--="ppl">Veena='lgc'>='lgc'>--> “poisonous knowl="trms"nttrm="knowledge,Knowledge">edge” secreted by the large-scale abduction of women (in India-Pakistan Partition)
="prgrph">-cultural understanding of sex as especially polluting for a woman
disclosure or a coming to know that a close relative had a hidden ="trms">history tied to large ="trms">historical event ='lgc'>='lgc'>--> announcing an “otherness” to a close relative with whom one had inhabited a life.
Partition ='lgc'>='lgc'>==> distortion of everyday ="trms">language itself and its bodying forth
bodily ="trms">nature of ="trms">language
="trms">poetry suffused with exquisite portraits of grief
the sense that kinship ="trms">relations themselves have become lethal
(journalism's) ="trms">trap of knowl="trms"nttrm="knowledge,Knowledge">edge/ignorance (ruth/falsity) binary ='lgc'>[asking for formal solutions to problems of indeterminacy because of the ="trms">finitude of knowing subjects or ="trms">veiling of objects='lgc'>] ='lgc'>=/= (="ppl">Veena trying to) attend to regions of knowl="trms"nttrm="knowledge,Knowledge">edge that can turn us to change the ="trms">questions we ask
(inordinate) knowl="trms"nttrm="knowledge,Knowledge">edge is contended with locally, diurnally, repeatedly
="ppl">Veena asking how is this knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>[catastrophic event secrete knowl="trms"nttrm="knowledge,Knowledge">edge in the everyday='lgc'>] endured or contested; concealed or revealed; and what are ='strcls'>*rhythms='strcls'>* of these movements='qstn'>?
='strcls'>*inordinate knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>*
="prgrph">-as citizens, how do we deal with the knowl="trms"nttrm="knowledge,Knowledge">edge that torture is regularly practiced as part of the security ="trms">apparatus of many democracies='qstn'>?
="prgrph">-what ="trms">responsibility do we bear for these practices that are before our eyes='lgc'>--that we cannot but help know='qstn'>?
="prgrph">-As ="trms">relational beings how do we reveal the extent of sexual violence or violent ="trms">histories of our families to our ="trms">children and to our grand="trms">children='qstn'>?
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(='qstn'>?to make) ="trms">responses in terms of the cultural repertoire of one's own ="trms">society relating to the care of the dead
the necessity of embracing a mismatch between harm and healing, between not knowing and shading your eyes from what you cannot but help know ='lgc'>[-acceptance of a certain degree of ignorance as essential for life='lgc'>]
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="ppl">Ahmed, ="ppl">Sedgwick='lgc'>+Frank ='at'>@="nms">apass
installation of an automatic “anti-” (for example antibiologism, as the unshifting tenet of ‘theory’ ='lgc'>='lgc'>--> ='strcls'>*="trms">routinized antiessentialism='strcls'>*) ='lgc'>='lgc'>==> loss of conceptual access to an entire thought-realm='strcls'>***
immersed in a precritical understanding of the body
='thdf'>the idea of biological construction having been rendered either unintelligible or naive (in feminism ='lgc'>='lgc'>--> an avowed ="trms">interest in the body ='lgc'>+ a persistent distaste for biological detail)
="trms">interested in antiracism and politics of globalization ='lgc'>--='not'>✕='lgc'>='lgc'>--> crucial dimension of research='lgc'>: body ='lgc'><='lgc'>== “the precarious, accidental, ="trms">contingent, expedient, striving, dynamic status of life in a messy, complicated, resistant, brute ="trms">world of ="trms">materiality, a ="trms">world regulated by the exigencies, the forces, of space and time” ='lgc'>+ the conditions under which bodies are encultured, psychologized, given identity, ="trms">historical location, and ="trms">agency
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='strcls'>*(you can) speak (back) to post="trms">modernism (or democracy etc.), rather than simply speak on (your ="trms">relationship to) it='strcls'>*
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="ppl">="ppl">Hayward on the role of ="trms">embodiment in visual cultures ='lgc'>+ meaning of ="trms">animals in re="trms">presentation
='strcls'>*to envision ="trms">animal='strcls'>*='lgc'> = to visualize, to experience, to figure, to image, kinds of ="trms">species, discourses, re="trms">presentations, institutions, ="trms">histories, ="trms">epistemologies ='lgc'>+ to “="trms">imagine possible” a set of ="trms">material and ethical ="trms">relationships between ="trms">species
envisioning='lgc'>:
="lsts lst1">•a mode of seeing and ="trms">embodying, of immersing and inhabiting, and of ="trms">storytelling and theorizing in a ="trms">techno-="trms">scientific ="trms">world of “eye machine”
="lsts lst1">•a range of practices for ="trms">situating the “self” (that tender thing in post="trms">modernity) in places and spaces grown ="trms">thick with entanglements and consequences; a form both of “to face” and “to perceive”
="trms">aesthetic conceptions of beauty and/or ambiguity coupled with biological ="trms">epistemology and ="trms">phenomenology of the organisms ='lgc'>--in='lgc'>='lgc'>--> in Jean Painleve, Genevieve Hamon, Leni Riefenstahl, David Powell ='lgc'>==construct='lgc'>='lgc'>==> a host of hybridized and enmeshed “encounters”
bio="trms">semiotics
="trms">zoo="trms">semiotics
="prgrph">-humanist fascist ="trms">aesthetic ='lgc'>='lgc'>--> desires to ="trms">memorialize “beautiful and unpolluted” coral ="trms">communities
="prgrph">-promise of immediate and luminous experience of “jellyfish otherness”
="prgrph">-="trms">systems (of power='qstn'>?) that constitutively produce ="trms">animal and human actors
human-="trms">animal ='lgc'>+ nonhuman-="trms">animal ='lgc'>+ ="trms">apparatuses ='lgc'>='lgc'>--> co-constitutive in the process of trying to know something about whale ="trms">ecology
(="ppl">="ppl">Hayward > ="ppl">Whitehead='lgc'>:) concrescence='lgc'>: “we” (con prefix) ere- (create) scence (sense, or the “s="trms">cene,” that which is seen), the ="trms">present is given by a consense of subjective forms. We are multiple individuals, but there are also multiple individual ="trms">agents of consciousness operant in the construction of the given.
="prgrph">-="trms">literal ="trms">materialization of a dynamic produced
photograph (only one part, a kind of lively limb, of the relay)='lgc'>:
(="nms">ajayeb style ='lgc'>='lgc'>-->) a bumptious and lively event of the processes of whale studies and whales themselves ='lgc'>=/= a still record of a whale “that had been there”
the image='lgc'>: a kind of connective tissue, soliciting one's senses
solar light ='lgc'>='lgc'>--> brushed up against, even touched, the whale ='lgc'>='lgc'>--> ="trms">translated through the camera ='lgc'>='lgc'>--> into film ='lgc'>='lgc'>--> into chemical bathes ='lgc'>='lgc'>--> into photo-paper ='lgc'>='lgc'>--> through my eye as a research assistant
='lgc'>}='lgc'>='lgc'>==> ‘photograph='lgc'>: ="trms">material, immanent, ="trms">interconnected’ ='lgc'>='lgc'>==> somatic intelligibility (="trms">embodiment) to my own somatic intelligence ='lgc'>~ enacted an encounter between the senses (subjective feelings) and their sense (objective knowl="trms"nttrm="knowledge,Knowledge">edges)
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a ="trms">mutual ="trms">embodiment ='lgc'><='lgc'>-- shared in the event of the photographic space
experience of these photographs ='lgc'>[whale or telegram ="trms">animal video='lgc'>]='lgc'>: an instance of ='strcls'>*="trms">sensuous knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>* ='lgc'>='lgc'>--> way we are in some carnal modality able to touch and be touched by the substance of images (to feel a visual atmosphere envelop us)
(="ppl">Grosz's) ='lgc'>[='strcls'>*='lgc'>]perception='lgc'>: flesh's reversibility ='lgc'>~ the flesh touching, seeing, perceiving itself, one ="trms">fold (provisionally) catching the other in its own selfembrace
human/="trms">animal and ="trms">technological sensorium
="prgrph">-="ppl">="ppl">Hayward asking how coral ="trms">communities create re="trms">presentational ruptures in photographs
="prgrph">-="frds">Sina asking how telegram virtual ="trms">communities create re="trms">presentational ruptures in the real of human-="trms">animal of ="nms">Tehran, how the enfleshed ="trms">animal mobile phone photograph touch us
='lgc'>}='lgc'>='lgc'>--> liveliness of human="trms">animal encounters ='lgc'>[the way in which my ="trms">aesthetic and ethical senses merge with ="trms">animals in the flesh='lgc'>]
="prgrph">-how people get along in concrete, ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphic, phantasmatic ways
='strcls'>**sensible and ="trms">sensual ensembles of ="trms">materialized capacities and activities that ="trms">literally and ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorically make sense of, and to, ourselves and other ="trms">animals='strcls'>**
(="ppl">="ppl">Ihde >) ='lgc'>[='strcls'>*='lgc'>]="trms">phenomenology='lgc'>: a philosophical style that emphasizes a certain ="trms">interpretation of human experience and that, in particular, concerns perception and bodily activity ='lgc'>--="ppl">="ppl">Hayward='lgc'>='lgc'>--> a theoretical practice grounded on the carnal, fleshy, ="trms">material foundations of subjectivity as it engages and is transformed by and in the ="trms">world
we attend to='lgc'>: content ='lgc'>+ form ='lgc'>+ context
invertebrates, product of displacement and comparison, a ruinous ="trms">verb turned noun turned classification ='lgc'>--="ppl">="ppl">Hayward='lgc'>='lgc'>--> foregrounding and rethinking the syntax, optics, and heterogeneity of vertebrate and invertebrate ="trms">relationality
accountability and ="trms">responsibility in the enmeshment of knowing, doing, seeing, and being
(we need less philosophizing and more) ='strcls'>*envisioning='lgc'>: an enactment of dynamic en-figurings that imperil boundaries that clearly ="trms">differentiate self and other without the loss of ="trms">historical, cultural, and ="trms">species ="trms">specificity='strcls'>*
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☾
light has illuminated western ="trms">stories
="lsts lst1">•God said, let there be light='lgc'>: and there was light
="lsts lst1">•solar radiance ='lgc'>='lgc'>--> refracted planetary atmosphere ='lgc'>='lgc'>--> earth's watery ="trms">matter ='lgc'>='lgc'>--> lively forms
="lsts lst1">•life shaped by ice (="ppl">Meloy)
="lsts lst1">•life shaped by dark (="ppl">Mohaghegh)
="lsts lst1">•life shaped by ="trms">animal (="frds">Sina)
="lsts lst1">•life shaped by light (="ppl">="ppl">Hayward) ='lgc'>='lgc'>--> the invisible medium that makes a knowa[...]