[...]ches 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)

="large lg2" stl="font-size:112%"> (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’

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'>?)

='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'>?

="large lg3" stl="font-size:110%">
(="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'>]


="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

="large lg4" stl="font-size:110%"> 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.)

(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)


="large lg5" stl="font-size:134%"> ='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

“="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 ="trms">world has finally surpassed itself, and man has achieved self-objectification in a machine that will finally name him obsolescence as he is and destroy him in a ="trms">technological apocalypse figured by the computer. (="ppl">="ppl">Haraway) ='lgc'>[we need better dog ="trms">stories ='lgc'>=/= (Iron Man='lgc'>:) man, made in the image of a vanished god, takes on superpowers in his secular-sacred ascent, only to end tragic='lgc'>]
“...man making himself (by realizing his intentions in his tools) yet again in the Greatest ="trms">Story Ever Told.” (your artwork doesn't need to be this kind of ="trms">story!)
or the ="ppl">Darwinist tale of “Mitochondrial Eve in a neocolonial Out of Africa”
we need ="trms">stories of companion ="trms">species, the “very mundane and ongoing ="trms">sort of tale, one full of misunderstandings, achievements, crimes, and [...]