[...]racter 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

="large lg2" stl="font-size:111%"> 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

="large lg1" stl="font-size:123%"> 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)

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="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

="large lg3" stl="font-size:112%"> 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)

="large lg4" stl="font-size:110%"> ="trms">social ="trms">relations ='and'>& physical environment

issues of practical ="trms">skill, tool, meaning, value


='strcls'>***the rebellious ="trms">child (in me)


="large lg5" stl="font-size:118%"> 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 his[...]