[...]

="ppl">Sennett

we don't know how to use ="trms">material objects and machines well

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

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)

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

="large lg4" stl="font-size:111%">
(my sister's wedding had/created) an appropriate form


='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'>?

="large lg5" stl="font-size:147%"> 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


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 sp[...]