[...]cal constructionism, all world is a poem)
(--> nonrepresentational theory; Anderson, Harrison, Stewart; critique become vitalist: to watch grass grow, or curious and experimental to face an overbundance of things to be described or imagined; concepts are lived; the subject is present as witness to the moment in which some worlding is about to disclose itself in some form or event. the result is a subject attached to worlds throwing together in a sensory refrain, a literally unbelievable image, or a muscle of sociality or belief. theory: drawn through writing into the ways that people and things venture out into reals. a world in the present tense is always other than its representation [<-- another argument for #excess]. nonrepresentational writing : *a phenomenal method of attending and composing* =/= epiphenomenal: an expression of knowledge already garnered انبار from scholarship. to spin out of critical thinking's bad habits: the prizing of prefabricated good objects over bad objects.)
(--> Singh, Anand; agency as a threshold of life with its own immanent forms of movement and flux, studying spirits and shifts in intensity)
(--> )
(--> )


(the dangerous and bizzar idea of) a pure ‘human’ society


‘anthropomorphism’ actually ‘underestimates our humanity,’ in that the ‘anthropos’ and the ‘morphos’ together mean both that which has human shape and that which gives shape to humans (Philo + Wilbert > Latour)
technomorphism, zoomorphism, ...

anthropocentrism of the standard anthropomorphism critique --> human-referenced starting-point


trophies, stuffed parts, drawings
urine, faeces and other dirts

feral =/= wild =/= tame =/= feral

in-between animal-findings and animals finding

appropriate places of animals: in zoo or animations

(the 2016 film Fantastic Beasts and Where to Find Them is about proper zoology and not animal epistemology. here what comes after “Find Them” is crucial.)
(the developement moral identities and psychological interiorities for Pixar's human teller in anthropomorphist films such as Ratatouille.)
-we need to imagine a new animal geography

*territory: “...sites of a completed cycle of parentage and exchanges [...] spaces of insurmountable reciprocity.” (Baudrillard)
(is Baudrillard sentimentalizing animal territoriality? and giving them ‘psychic life’?)

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[Michael Woods]
...through representation an entity becomes ‘immutable mobiles’ (Latour) that allow political debate to take place by presenting to decision-makers convincing representations of things which they have not directly experienced. (--> Hollywood)

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[Avital]
the maternally contacting child is menaced
it is the mother who call(ed) first
mother and child, each the absolute hostage of the Other

to face the immense, faceless Someone

the 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 ---> the pedagogical instant -----> i don't think one can proceed slowly enough and pull the break in the age of rapid and fast food and acceleration.


our verbal velocities could reach no one in a way that would truly mark or unhinge the brutal protocols of lived reality... ?

...who took no prisoners (...who can truly say that?)

(I also? take pleasure in) the injurious effects of language : words are bodies that can be hurled at the other, they can land in psyche or soma --> manifesto

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(as a reader) friend is a partner in crime

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Sa'di's scene of writing, saying goodbye:
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
(iranian culture and its relationship to farewell and khoda-hafezi, expanding it. why we find it so difficult to say goodbye, or even can't say goodbye. --- resume work with Mona?)

Holderlin's intervention/question: we arrive at the truth, Das Wahre emerges, the moment closing in on us, when we have to say goodby

in an Iranian modality the farewell is the loci of truth, (locus: a place or metaphysical locality collecting the center of activity)

(the so-called) poet's radical exposures



is violence in farsi: ‘azar’ آزار? (how would that change instead of ‘khoshunat’ خشونت?)
kam-azari کم آزاری, bi-azari بی‌ آزاری (possible?)

eshgh عشق ~= bi-niazi بی‌ نیازی

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demography of violence and nonviolence

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(Freud <--) *liability* (--> Levinas)
not yet guilty, an almost predisposition, an almost inclination toward being guilty, an openness to being guilty (-->? Seba's notion of ‘Schuld’ [~= debt, the obligation to pay or do something]) ~-> super-egoic formation (~=? that which we call “raising awareness”)
Trauma is structuring***
(to be noted that the concern of super-egoic formation rests on the structuring of ‘demand,’ which is not the being of ‘question’ that it wants to be. question is risky and consequential of new articulation)

[disposition: vaz’ وضع, halat حالت, mezaj مزاج, seresht سرشت, khu خو, khim خیم, saz ساز,]
[predisposition: este'dad استعداد, amadegi آمادگی, meyl-e ghabli میل قبلی; a liability or tendency to suffer from a particular condition]

super-ego [that part of you that exercises authority, “I am gonna make you swallow this” --> jouissance] ~=? Div-mardom دیو مردم (paternal correctional voice, “don't drink!” --> Nezami) =/= Div (says “benush!” بنوش)

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(with Haraway;) the relation between what counts as nature and what counts as culture (in Tehran)--judging whether a behavior is the stuff of genes or rearing
the domestic animal is the epoch-changing tool --> (free) wolf/dog (servant) ==> civilization

what are the things we hate in the name of Wilderness (~=> “fall” into culture)

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[lecture at apass, 10.03.2017]

i follow the scribbles of jamming and jam session

welcome to this metaphysical place

like you, i am also sometimes in heaven, sometimes in hell, in no-land, nowhere, elsewhere, in Belgium; also interested deeply in what signals my and our arrival in the metaphysical entity of Belgium. like 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 technological. but in an another universe your arrival might be registered by greeting. and in an Iranian sense...

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my lecturing, when it is about going after a term or a metaphor or a subphenomena or a paraconcept, {to arrive at its essential qualities or range, its meaning and historical rootedness, how does it hold things together, what holds it together (in related but different speculative milieu,) its intractable necessity, its ghostly effectiveness, its phenomenological maintenance, in which framework they maneuver, and so on} is a tentative intervention that i reside in the weaker neighborhoods of thought, even vandalizing (authoritative knowledge-)claims of legitimacy and abandoning the controlling of possibilities of comprehension.
-(purposeful?) anarchy of questioning, unfolding my thoughts anarchically

*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 : what X almost was, or is still about to be
(the character of X, and? the X-ian character)
-rather, ask, in what way X allows an approach?

{Avital on} **authority, violent shores of human governance

what happened to authority after the demotion (tanazol-e rotbe تنزل رتبه) of the “big Other” (death of God, State, Pir, and other mostly masculin[...]