[...]e 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

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


='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 lg1" stl="font-size:133%">
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

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

="large lg4" stl="font-size:112%"> 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

="large lg5" stl="font-size:131%">

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 s[...]