[...]

="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)

="large lg2" stl="font-size:110%">
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

="large lg10" stl="font-size:134%"> 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

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

='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


="large lg1" stl="font-size:122%"> ='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


="large lg10" stl="font-size:135%"> 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'>==> 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'>==> 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'>==> ="trms">language='lgc'> = act (without mediation or image, operating ='strcls'>*an immediate transformation='strcls'>* ='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'>] 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'>]

="large lg6" stl="font-size:121%">
="large lg10" stl="font-size:124%">
(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'>])


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

="large lg4" stl="font-size:111%">
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 tak[...]