[...]o 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, or mobile phones, or whatever --> they create different kinds of relations (#telegram iran?)
(how among my freinds we impress one another?)
younger people, invest value in different things from what older people do


money does not have anything else but number

things that shine, things that glisten, things that sparkle --> a sense in which these objects *give off a presence* [@Janina] and people are affected by this

*quality of shininess* indicates the successful intervention of ancestral spirits --> a spiritual condition (acquainted with health)

they must display to be regarded as worthwhile

with mobile phones: what is going on here, what is their value, how are they circulating, how do people regard them?


(ibn ebn ابن) people belong because their fathers belonged and so forth + what they give away, the (gift) shells, can be regarded as female : items that have come into men's possessions (=/= Karin's gifts)
-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


***how to think about vocabulary:***
-i cannot start using economics of the market to describe what i am talking about
-in the vocabulary of gift exchange (Strathern) may be able to find the vocabulary of analysis (like an artist choosing the color)
-Strathern choice: the vocabulary of gift exchange might give her the vocabulary by which to start describing, is an *artificial choice*. the 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 data, and if i then leave that data, and if i follow these objects as they move out of the highlands, and if they became, if they came into an art market, then absolutely what we would be dealing with is commodities[...] --> situated knowledges [#SK], #import function


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*literature = the question of reading* (=/= matter of novels and poems)

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what is the language of war?
(Keenan > Weizman:) we need to understand war as discourse --> *war = a threatened discourse*
-The 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 situation.

when war is no longer a means but an end in itself(?) -->? Hezbollah

deterrence: a means of controlling a person's behavior through negative motivational influences

“We are law-abiding, and we go wild.”


violence stripped of 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


@Luis, why conflict could be my concern? 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

failure ==> 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 failure in communication or to a “translation problem”
for her the language of September 11 attacks was clear
Sassen's dangerous and depraved rationalization of September 11: south is speaking in a language that needs no 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 demands and the negotiation of outcomes --> a Greek tradition : to protect politics from irrationality and persuasion, and that State's monopoly of law enforcement is the only legitimate violence --> (as a term) ‘conflict’ carries with itself a telos of consensus (etefagh-e ara اتفاق آرا Übereinstimmung), agreement ==> perfect understanding ~~--> (Greek -->) democracy's dream of overcoming internal opacities of mediation or signification, dream of a final unification, dream of a clear universal language

(Barthes’ fable of) the woodcutter[~= an agent of change] ==> language = act (without mediation or image, operating *an immediate transformation* ==> politic) :
If I am a woodcutter and I am led to name the tree which I am cutting down [j'abats], whatever the form of my sentence, I speak the tree, I do not speak about it. This means that my language is operative, linked to its object in a transitive way; between the tree and myself, there is nothing but my labor, that is to say, an act. This is a political language: it presents nature to me only to the extent that I am going to transform it, it is a 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.
@apass @Femke

(Barthes:) political = operative (~ active, transformative, destructive) --> this is an important fable for artists

talking about ‘conflict’ is also like this, is a “political” speech, an “operative” language, it “presents” the object of my action to me, which is democracy, and not Colombia

(some figurative ‘violence of language’ =/= [Austin, Derrida, Butler ==>] i am talking about paying attention to) the language used in a certain manner by certain agents --> studying in KHM media school teaches me to be careful with the erasure of distance, mediation, reference, representation, to be careful with the collapse of hermeneutic (in any discourse) --> the labor of transparency [@Mona @Ali ]



(the very strange claim [made by political leaders] that) force is a kind of language, and not just any language. It is one which solves the problem that seems endemic to all things linguistic, namely: failure, indirection, misunderstanding, drift. [...]that the language of force actively and successfully delivers its message --> a fable: “everybody understands the language of force” (unlike ordinary, diplomatic, political language) --> the readability or communicative power of the utterance, violence is seen as continuous with discourse --@Mona
[*]violence: “speaking the (only) language of the other” --> (very strange fable:) that violence is noninterpretive direct(~ umediated) and nonanalytic, that it is unmisunderstandable, that it takes hold and transforms its listener [--> fantasy of affective communication], hermeneutic and cognitive of the language is effaced and what is left is only *delivery* itself [@Ali's way of talking has a hint of this (a self-erasing speech,) he “delivers” his (political) message to me #tattooing me }--> the silencing/elimination of his interlocutor, **the little annihilatory gestures** of my friends], that it [violence] aspires to a *pure present*

•this is a translational problem? Keenan
•how do we know when things cannot get any worse?
•when/where the translation should stop? @Ali @Sina --> this is about the ethical risks (we are making all the time) in mistaking an annihilatory gesture for a discursive or political one


there is no language which needs no translation (not even violence)

*translation: an active relation between and within languages =/= to overcome language --> is exaclty where the name politics ought to be reserve (Ranciere) (--> that is why i am doing political work [my work on: discordant objects of reference, misunderstanding, active deconstruction, etc. my ‘personal responsibility’ to insist on space of difficult translation])


unilateralism of an imposition: universality of human rights
(Keenan:) human rights = standardization of the rhetorics of claims we make on each other --therefore--> an open and undefined field of operation (and not some essence about humanity, nor law. Keenan is helping me not to think of human rights as an old fashioned, transcendental, essentialist, ontological discourse, grounding definitional basis, categorically an enemy's discourse)



military urban research (employing critical theory) --> use of theory as the ultimate ‘smart weapon’
-Deleuzian theory influences military tactics and manoeuvres --> a form of discourse between enemies
contemporary military theorists (in US TV series, re-conceptualizing the urban domain)
...military with the spatial and organizational models and modes of operation advanced by Artificial Intelligence, swarm intelligence, Deleuze and Guattari, Gregory Bateson, Foucault, Guy Debord, Bataille,


conflicted peace and peaceful conflict
competitive military buildup

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Keenan on working with images politically --> *politics of exposure (or revelation ~-> forensic)*
(increasingly important dimension of political) *image-making*:
--more--> the event takes place in order to be photographed and reproduced and rebroadcast, transmitted and distributed, copied and viewed --> dissolution of the obvious political spaces =/=
--less--> making visible something that is otherwise hard to see (~= converting observation or visualization into knowledge in hopes that some kind of action will come about, based on the rational, reasonable, deliberate interpretation of those images) (<-- a lot of social justice activists, human rights organizations, and civil society practitioners are still working within this realm of the traditional image)

a bad (revelatory) theory of the (rational democratic) public sphere : “visual representation of things ==> known to a wider public ==> knowledge properly considered ==> wise decisions ==> actions”
=/= (a more properly) political moment of: inscribe images --within--> a narrative or a persuasive project --within--> a campaign that actually narrates them (captions them, makes them more available for some kind of political action) and doesn't just take for granted that their meaning follows automatically

the way performative dimension involves a kind of action that doesn't pass through the same cognitive circuits or the same process of knowing (in images)

•living by the image
•vulnerable to the exposure of the distortion or falseness of the image

to get a rich sense of the political context in which you operate (knowing about the history, knowing what the local forces are, who the actors are, and so on) =/=  ethically-self-confident political movement reassured by the quality of their own good intentions ==> skip over a lot of local analysis, research, or interaction

...is it a humanitarian catastrophe (a crisis of suffering) or genocide (a crisis of an
ideological sort)
quasi-raw material of images --> recoding, contextualization, narration,

the bad stories and failures (in our lifetime) that do need to be excavated and thought about

Keenan --> *the fantasy of being able to move so directly from knowledge to action that one almost skips the moment of knowledge altogether* --example-->{ Barthes in his woodcutter: a woodcutter in cutting the tree manages to avoid language (something that needs no translation, the woodcutter in unilateral relation to the tree), in which “language” is representation, knowledge as representation, “act the things” --> Barthes skips over all the opacities and paradoxes and difficulties of representation and just goes after the tree directly

*there are demands which are placed on you that won't wait for the knowledge that is necessary* (or situations in which you might feel as though you've been overwhelmed by too much knowledg)

[*]responsibility: (when) one has to act in a way for which the knowledge doesn't provide a full alibi ~ one's action is in some important way disconnected, or not entirely saturated by one's knowledge

every event (take September 11) is rich in translation, a moment when an enormous number of competing narrative frames were already available for understanding or processing or
reading what is at stake --> there is no unequivocal act


*witness: (in the fantasy of the act) the witness for whom no translation is necessary* --Levinas-Blanchot-Keenan--> hostage (for example images of Abu Ghraib prison in Iraq, the media, the public event takes us hostage): a position of extreme passivity that is equally the most intense experience of responsibility

-what is the political effect of revelation? @Ali

beyond the immediate shock effect of[...]