[...]avof (تصوف), rend رند, rendane رندانه='lgc'>]
="prgrph">-so, instead of “being” she proposes “splitting”='lgc'>: heterogeneous multiplicities that are ="trms">simultaneously salient and incapable of being squashed into iso="trms">morphic slots or cumulative ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists. ='lgc'>='lgc'>--> The knowing self is partial in all its guises, never finished, never whole, stitched together imperfectly ='lgc'>[that is what she means by ‘split'='lgc'>] ='lgc'>='lgc'>==>  join with another (without claiming to ‘be’ another) ='lgc'>{if i am allowed i can map ="ppl">="ppl">Haraway's “partiality” ="trms">onto ="ppl">Deleuze's “="trms">schizophrenia” ='lgc'>='lgc'>--> ="trms">Greek for “split brain”  (Jonathan ="ppl">="ppl">Crary, Suspensions of Perception, p.38) ="trms">According to Beuler, “The selectivity which normal attention exercises among the sensory impressions can be reduced to zero, so that almost anything is recorded that reaches the senses.” One reason for the admiration which ="ppl">Deleuze and ="ppl">Guattari professed for the ="trms">schizophrenic must lie in this complete lack of inhibition (khod-dari خودداری).='lgc'>} (a confusion of voice and sight, rather than clear and distinct ideas) (='lgc'>[to discriminate message types:='lgc'>] ='strcls'>*to confuse ="trms">literal and ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical='strcls'>*, the ="trms">schizophrenic either does not know his ="trms">responses are ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical or cannot say so ='lgc'>='lgc'>--> the breakdown of his ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">communicative ="trms">system ='lgc'>: does not know what kind of message a message is ='lgc'>='lgc'>--> the ="trms">schizophrenic looks for hidden meanings everywhere (assuming everything is ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical) or tend to accept every message as ="trms">literal) (="ppl">Lacan='lgc'>: ="trms">schizophrenia='lgc'>: breakdown in the signifying chain of ="trms">language ='lgc'>='lgc'>==> experience of pure ="trms">material signifiers ='lgc'>[='lgc'><='lgc'>-- personal identity is the effect of the temporal unification of ="trms">past and future with one's ="trms">present, and that such an active temporal unification is itself a function of ="trms">language.='lgc'>])

subjectivity is multidimensional ='lgc'>='lgc'>==> vision is multidimensional

(an ="trms">instruments of vision='lgc'>:) optics ='lgc'>: politics of ="trms">positioning ='lgc'>='lgc'>--> one ='thdf'>example of optical illusion='lgc'>: rationality (projected from nowhere comprehensivel)

(some perspective are more guilty ='lgc'>: master point of view)
No one ever accused the God of monotheism of objectivity, only of in="trms">difference. The god trick is self-identical, and we have mistaken that for creativity and knowl="trms"nttrm="knowledge,Knowledge">edge, omni="trms">science even. (self-identical ='lgc'>[having self identity='lgc'>] ='lgc'>=/=! creativity/knowl="trms"nttrm="knowledge,Knowledge">edge)

="trms">Technology='lgc'>: ="trms">skilled practices. (How to see='qstn'>? Where to see from='qstn'>? and so on.)

='at'>@="frds scrmbld">Sana, ‘observation’ and ‘="trms">technologies of ="trms">positioning’

="large lg2" stl="font-size:111%"> how to see='qstn'>?
the ="trms">science ="trms">question in military
the ="trms">science ="trms">question in colonialism
the ="trms">science ="trms">question in capitalism
the ="trms">science ="trms">question in feminism
...

master theory ='lgc'>=/= webbed accounts
(what does she mean when she dichotomises theory and account='qstn'>?)
instead of (creating and mastering) ‘theory’ she proposes webbing ‘accounts’='strcls'>***
="prgrph">-‘webs’ can have the property of being ="trms">systematic
="trms">systematic='lgc'>: deep filaments and tenacious tendrils into time, space, and consciousness. ="trms">systems are dimensions of ="trms">world ="trms">history.


she sug="trms">gests to be accountable for (the intricacies of) visualization ="trms">technologies in which we are embedded that we will find ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors and means for understanding
and ="trms">intervening in the ='strcls'>*patterns of objectification='strcls'>* in the ="trms">world.
='lgc'>='lgc'>--> politics and ="trms">epistemologies of location, ="trms">positioning, and ="trms">situating
partiality ='lgc'>=/= universality
='strcls'>*partiality='lgc'>: view from a body, always a complex, contradictory, ='strcls'>*structuring, and structured body='strcls'>* (what does she mean by ‘structuring and structured body’='qstn'>?)

="large lg1" stl="font-size:146%"> ='lgc'>--the ="trms">sciences and politics of ="trms">interpretation, ="trms">translation, stuttering, and the partly understood.

='strcls'>*Feminism='lgc'>: critical vision ='lgc'>==(consequent upon)='lgc'>='lgc'>==> a critical ="trms">positioning in unhomogeneous gendered ="trms">social space.

location ='lgc'>='lgc'>--> vulnerability ='lgc'>='lgc'>~='lgc'>~> (full of limits and contra="trms">dictions)

“rational” knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>: to be free from ="trms">interpretation, to be free from being re="trms">presented ='lgc'>: to be fully self-contained (='lgc'>~ fully formalizable)
="prgrph">-no! let's make Rational Knowl="trms"nttrm="knowledge,Knowledge">edge a process of ongoing critical ="trms">interpretation among “fields” of ="trms">interpreters and de="trms">coders ='lgc'>='lgc'>--> a power-sensitive conversation
="prgrph">-accountability and ="trms">responsibility for ="trms">translations

. ="trms">Situated knowl="trms"nttrm="knowledge,Knowledge">edges are about ="trms">communities, not about isolated individuals
(pinocchio and geppetto parable)

objectivity='lgc'> = ="trms">positioned rationality
='lgc'>=/= images of escape and transcendence of limits (filled in Hollywood and sci)

faithfulness of our accounts to a “real ="trms">world” (no ="trms">matter how mediated for us and no ="trms">matter how complex and contradictory these ="trms">worlds may be)

Sex is “resourced” for its re="trms">presentation as gender, which “we” can control

="trms">Situated knowl="trms"nttrm="knowledge,Knowledge">edges require that the object of knowl="trms"nttrm="knowledge,Knowledge">edge be pictured as an actor and ="trms">agent
="prgrph">-which version of “realism” is she argueing for='qstn'>?

“='lgc'>[...='lgc'>] we are not in charge of the ="trms">world. We just live here and try to strike up noninnocent conversations by means of our prosthetic devices, in="trms"nttrm="cluster,club">cluding our visualization ="trms">technologies.”

in the rich feminist practice in ="trms">science (more than anywhere else) passive ="trms">categories of objects of knowl="trms"nttrm="knowledge,Knowledge">edge are “activated”

The biological female peopling ='lgc'>: When female “sex” has been so thoroughly retheorized and revisualized that it emerges as practically indistinguishable from “mind,” ='lgc'>='lgc'>--> the ‘="trms">difference’ is theorized biologically as ="trms">situational, not intrinsic, (at every level from gene to foraging pattern, thereby fundamentally changing the biological politics of the body.)
="prgrph">-(example='lgc'>: ="ppl">Emily ="ppl">Martin)


points in SK='lgc'>:
="lstsrd">1-="trms">finite partial perspectives
="lstsrd">2-split and contradictory self
="lstsrd">3-objectivity (='lgc'>='lgc'>--> ="trms">positioned rationality, object of knowl="trms"nttrm="knowledge,Knowledge">edge as an actor, ="trms">mutual and usually ='strcls'>*unequal='strcls'>* structuring, it is about taking risks)


how and why ="ppl">="ppl">Haraway as a feminist fights for a better Primatology='qstn'>?


(="ppl">="ppl">Barad on) ="trms">Situated Knowl="trms"nttrm="knowledge,Knowledge">edges='lgc'>: are not merely about knowing/seeing from somewhere (as in having a perspective) but about taking account of how the ="trms">specific prosthetic ="trms">embodiment of the ="trms">technologically enhanced visualizing ="trms">apparatus ="trms">matters to practices of knowing
="prgrph">-(="ppl">="ppl">Haraway's) move from ='strcls'>*optics='strcls'>* ='lgc'>[a politics of ="trms">positioning, in ="trms">Situated Knowl="trms"nttrm="knowledge,Knowledge">edges='lgc'>] to ='strcls'>*diffraction='strcls'>* ='lgc'>[an optical ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor for the effort to make a ="trms">difference in the ="trms">world, in Modest_Witness='lgc'>]


="large lg3" stl="font-size:110%"> ="ppl">Katie ="ppl">King='lgc'>: “="trms">apparatus of ="trms">literary production”='lgc'>: a matrix from which “="trms">literature” is born.
...the “facticity” of biological discourse that is absent from ="trms">literary discourse and its knowl="trms"nttrm="knowledge,Knowledge">edge claims. ='lgc'>='lgc'>--='lgc'>='lgc'>--> Are biological bodies “produced” or “generated” in the same strong sense as ="trms">poems='qstn'>? (biological body ='lgc'>='lgc'>~= ="trms">poem)
“="trms">material-="trms">semiotic actor”='lgc'>: the object of knowl="trms"nttrm="knowledge,Knowledge">edge as an active, meaning-generating part of ="trms">apparatus of bodily production

bodies as objects of knowl="trms"nttrm="knowledge,Knowledge">edge are ="trms">material-="trms">semiotic generative nodes.
“objects” do not preexist as such ='lgc'>='lgc'>--> Their boundaries ="trms">materialize in ="trms">social ="trms">interaction. Boundaries are drawn by mapping practices.


="trms">world ='lgc'>=/= mother/="trms">matter/mutter
="trms">world ='lgc'>='lgc'>~= coyote (a figure of the always problematic, always potent tie between meaning and bodies. ="trms">world as ="trms">coding trickster.)

="large lg4" stl="font-size:110%"> (feminism) movement rooted in ="trms">specification and ="trms">articulation (of ='lgc'>[="trms">different kinds of='lgc'>] ‘elsewhere’) ='lgc'>=/= (='thdf'>assumption of the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right or ability to) identities and re="trms">presentation (of identities)


='at'>#workshop ="trms"nttrm="already,spread">reading SK (for ="nms">apass)
Which version of “realism” are you talking about='qstn'>? Recollecting truth and objectivity are activated whenever a ‘point of view’ is produced among other ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors that we use in our practice and thinking in ="trms">techno-="trms">scientific ="trms">societies. In this group ="trms"nttrm="already,spread">reading session we are going to study one of the most stubborn and ="trms">pervasive phantasms in art and ="trms">sciences, the figure of objectivity, with the ="ppl">Donna ="ppl">="ppl">Haraway's 1988 essay ‘="trms">Situated Knowl="trms"nttrm="knowledge,Knowledge">edges='lgc'>: The ="trms">Science ="trms">Question in Feminism and the Privilege of Partial Perspective’. This ="trms"nttrm="already,spread">reading focuses on politics and ="trms">epistemologies of location, ="trms">positioning, and ="trms">situating in our power-sensitive conversations, and what does it mean to become accountable and ="trms">responsible for one's own noninnocent ="trms">translations. We begin with her essay on the 2nd of February and talk about each of our practices in particular continuing on the 9th.


she wants to re-figure, not disavow, objectivity

="large lg5" stl="font-size:123%"> “="trms">story-tellers exploring what it means to be ="trms">embodied in high-tech ="trms">worlds” ='lgc'>=/= ="trms">technophobia

="trms">technophilia is ="trms">narcissistic ='lgc'>: ='thdf'>the notion that man invented himself and that man is involved in some kind of ="trms">narrative of ="trms">technological escalation whereby the objectification of human intentionality in the [...]