[...]r 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'>==> 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

="large lg1" stl="font-size:113%"> ="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

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'>==> 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'>?

="large lg14" stl="font-size:105%"> ='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'>==> 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'>==> homogeneous and ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid
="lsts lst1">•="trms">modern built forms ='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'>==> 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)


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'>==> ="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'>==> ‘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

="large lg3" stl="font-size:111%"> 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'>==> 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

="large lg4" stl="font-size:112%"> ='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 t[...]