[...]eeps his authority, his lag on administrative change.

authority is a bound, a volunteriy obidience and care-giving
parent-children: something the 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 facebook (marat, jonathan, etc., but both are also very good at face to face communication)

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Sennett

we don't know how to use material objects and machines well

craftsmanship: the quest to make physical things well
•how the head and hand are connected
•doing something well for its own sake --> skill (not honoured in modern society)
==> free the craftsman (Sennett)


in many social relations we do not know exactly what we need from others – or what they ought to want from us

cooperation as a craft --> skill of understanding and responding to one another

urban design is a craft in peril (dar khatar)
•too much urban design ==> homogeneous and rigid
•modern built forms ==> only a faint imprint of personal and shared experience

Sennett --> (better understanding of) ‘material craftsmanship + social cooperation’ ==> cities better made

‘homo faber project’: the ancient idea of Man as his or her own maker, man as a maker of life through concrete practices
•limits on desire and will
•the experience of other people's needs (which cannot be reconciled with our own)
+ to recognize and honour what lies beyond us (and before us)

social relations & physical environment

issues of practical skill, tool, meaning, value


***the rebellious child (in me)


United States has become an intensely tribal society
*tribalism* [= adverse to getting along with those who differ, solidarity with others like yourself, & “thinking you know what other people are like without knowing them"], in the form of nationalism, destroyed Europe during the first half of the 20th century
--✕--> complex societies:
•workers flowing across borders
•different ethnicities, races and religions
•diverging ways of sexual and family life

“The ‘self’ is a composite of sentiments, affiliations and behaviours which seldom fit neatly together; any call for tribal unity will reduce this personal complexity.”
-Sennett

(for Aristotle:) city = synoikismos(= coming together of people from diverse family tribes--each *oikos* having its own history, allegiances, property, family gods)
[some my german friends are making us all poor in not recognizing this, that similar people cannot bring a city into existence. city obliges people to think about and deal with others who have different
loyalties to (linguistic differences). Germany, lacking direct experience of others, because of lesser colonial encounters in its history, falls back on fearful fantasies with the new refugees coming. integration, a bad response to the problems of living with difference]


(Robert Putnam:) people who live in homogeneous local communities appear more sociably inclined towards and curious about others in the larger world : first- hand experience does not weaken stereotypes
-the case of Brussels: withdraw from neighbours who differ --> to hibernate

attitudes
actual behaviour

[*]cooperation: an exchange in which the participants benefit from the encounter
can be informal as well as formal: experience of mutual pleasure in a bar exchange gossip
difficult kind of cooperation: join people who:
•have separate or conflicting interests
•do not feel good about each other
•are unequal
•do not understand one another
•(different faith communities)
}==> responsiveness as an ethical disposition

rituals of civility
as small as ‘please’ and ‘thank you,’ put abstract notions of mutual respect into practice

in the spirit of generosity, let's not write off the banker (or the Mullah) as a human being --> instead of “fuck you” how do we respond to our differences in a difficult social environment such as contemporary Iran --> what skills are needed for this hard cooperation? --Sennett--> dialogic

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what remains from christianity after its self-deconstruction? (Nancy)

(what theology doesn't know about itself?) recovered from the repressive power of religion

Nancy's “shattered love” is the stuff of Hafez

#love (and greeting?) doesn't belong to the realm of giveable things
Lacan's definition of love consists in giving what one does not have, (filling emptiness with emptiness) --> to give something i ‘would’ have? --> (giving that which is not a property, not even one's self,) to give behind or beyond any subject, any self? --> *the giving of the fact that i cannot possess myself* ==> ‘to give' = 'to give up’
***love: to share the impossibility of being a self***
----> (Nancy's) ‘body’ (of political thought): not as an organicity, but of community as the living to share precisely an impossibility of being-in-common (=/= ontologize the community, after the death of God, Rousseau: community of mankind as the foundation of politics --> “man” comes from the “contract” and not reverse)
----> “giving” the (Derridean) ‘gift’ cannot succeed if the giver knows about his/her gift; *unpresentable*
--✕--> politics and the political always implies fulfillment, law, closed space, *closure*

(Pir's) heaven of value

(Bergson's) supplementary soul

there is a nihilistic way in which we destroy

“everything is political” =/= everything is directly ontologically political ==> totalitarianism: everything belongs to law --> make law about anything (--> Plato's political theology: thought is founded on something; - @Varinia, “management of justice”)

national aestheticism

over-educated ~=? brainwashed

[in my lectures i am trying to teach something (Heidegger, 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 lecture. i am trying to think by the outside, what comes from outside, being touched by it. right now in apass this outside consists of my (living) peers, getting their quantity of imposed ideas and try to work with that. to ‘take part']

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(how?) the exposure of violence becomes the origin of violence (@Mona)

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a preoccupation (of someone/yours) --into--> analytical solution/terms (for example ‘aesthetics’ and ‘gender’ for Strathern)

gift (produced to be seen) --> moments of performance --> *creating a context of display*

[*]gift: participate in and generate internal relations <--> commodities: participate in and generate external relations


you gain prestige in what you give


*there is a lot of ambiguity about what can be seen and what cannot be seen* (<-- this must be understood for any one who is invested in ‘showing’)
***--> the alternation between what you conceal and what you reveal (is[?] at the heart of thinking about creativity, about reproduction, about the perpetuation of society, about the perpetuation of relations)


exchange wealth between two clan groups
wealth
•has an aesthetic form
•has to be grown as well as exchanged
•must be accumulated privately and secretly
•must be revealed at the *moment of transfer*
•has to take a proper form ~ recognized by others as appropriate


[*]aesthetic = a proper form (at the moment of revelation) that other people have to respond
(--✕--> european notion of aesthetic = eliciting a sense of appreciation of beauty)


(my sister's wedding had/created) an appropriate form


**** exchange situations [shows, exhibitions, events, weddings, etc.] has to appear in a certain form, otherwise people will not recognize it, otherwise they fail to impress people ****
@Foad

-what are Tehran's contemporary contexts in which we can see exchanges working?

younger people are impressing one another in terms of consuming or participation in sports[...]