[...]talk, model, puppet
='strcls'>*using stop-motion animation, clay formation, ="trms">material ="trms">animal facial properties

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seeing a car crashing, is seeing a ="trms">causation, seeing a reasoning, is that logos='qstn'>? is it logos when we see a physical experimentation='qstn'>?

="large lg2" stl="font-size:112%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

='lgc'>[="ppl">="ppl">Haraway='lgc'>]

the established (dis)order is NOT necessary!
grips of necessity
(the real does/did not have to be or happen that way. the ‘real’ is the result of ="trms">contingencies and it can be undone by working the ="trms">contingencies, with ="trms">skill.)
laboring bodies, playing bodies, ="trms">sensuous bodies
(feminism='lgc'>:) you can't get freedom outside of mortality
="prgrph">-theology, the negative way of knowing, the necessary discipline of ="trms">positive affirmation in order to know what is not knowable, is a very helpful tradition


when it comes to ="trms">language we, humans, will always win over the ="trms">animals.
we will always be the ones who control the law, the ="trms">database.
(all is bad news both for the charismatic end="trms"nttrm="danger,stranger">angered Bangali tiger and the individual chicken in the food industry.)
fight the divisions and ="trms">differences
we are in a very bad place for ="trms">animals and woman

can we do without ="trms">instrumentalization='qstn'>?

="trms">categories of killable='lgc'>--the ="trms">question of how we kill

the ="trms">question of one's-own-old-hat

regarding what you are against='lgc'>: we might find ourselves properly addressing a particular issue but having no ability to make political connection, to think beyond the ="trms">categories
='strcls'>*thinking='lgc'>: a ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list practice with other thinkers='lgc'>--done best as ="trms">storytelling

for me politics is that to be able to locate ways of life that deserves work, that which deserve op="trms">position, that which deserve our curiosity


dis="trms">embodiment is a ="trms">technologically produced effect='lgc'>--many people are very ="trms">skillful in creating that effect ='lgc'>='lgc'>--> effects that are also ="trms">affect/="trms">affectional

(="ppl">="ppl">Haraway on ="trms">writing the cyborg manifesto) SK
the physiological state of neutrality is an ="trms">affective state
(='thdf'>the notion that violent and passion counts as ="trms">affect and neutrality is without ="trms">affect is chemically bizarre) ='lgc'>-- ="trms">neuro-chemistry of a certain kind of self-collection
refusing the division between ="trms">material and im="trms">material
to call information-="trms">world im="trms">material is wrong
(this is the base of ='mywrk'>my work related to ="ppl">="ppl">Haraway)
in the case of vision='lgc'>: the ="trms">material and the ="trms">semiotic always implode ='lgc'>[the ="trms">apparatus and the flesh='lgc'>] ='lgc'>='lgc'>--> the effect of ='strcls'>*dis="trms">embodiment is a ="trms">technologically produced effect='strcls'>* (that is also always ="trms">affectional) (we have to get good at producing it)
='lgc'>[...so she was among (1983 ="ppl">Marxist) feminists (and the figure of cyborg is al="trms"nttrm="already,spread">ready in circulation for her='lgc'>--about the ="trms">questions of reproduction ="trms">technologies related to the ="trms">situation of women) without biological education='lgc'>--not only that, many of her feminist allies thought of biology as the enemy ='lgc'>[='lgc'>='lgc'>--> anti="trms">natural rejection of the ="trms">sciences in feminist the agreement “that ‘="trms">nature’ is our enemy and that we must control our ‘="trms">natural’ bodies ='lgc'>='lgc'>--> escalating logic of counterdomination='lgc'>] so her manifesto is all about that. biology is (a rich ="trms">fabulous practice and) never innocent, and it is something that ‘we mean’. in the sense of ‘what do you mean='qstn'>?!'='lgc'>] ='lgc'>[we are always telling knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">stories that we need ='lgc'>='lgc'>--> noninnocent='lgc'>]

(something is) boring ='lgc'>=='qstn'>?='lgc'>=> (something is) wrong

why do i ="trms">joke='qstn'>? it has to do with ="trms">storytelling.
anything anybody tells me i tend to believe='lgc'>--what i learn from whores

working within an ="trms">apparatus of thinking in order to get somewhere in a sustained way and not to drift into as="trms">sociations as fast as... ='lgc'>='lgc'>-->
i can't finish the sentence until i can pay attention to what ="trms">interrupts it. and if i syntactically require to come to the end of sentence, syntactically commits me to a ="trms">position i don't hold. the ="trms">technical requirement of clarity (and coherence='lgc'>--must learn how to do it). my ="trms">storytelling is about how not to reach the end of sentence. (that Peter noted as suspension)

='lgc'>['thinking pushed into syntax’ ='lgc'>='lgc'>--> ='mywrk'>my work ="trms">lecture-performances are about a thinking ="trms">excessing out of syntax. not all argumentation is made in syntax(= how a sentence must end), and turn it into a ="trms">skill of nonsyntactical ="trms">pragmatic ="trms">language ="trms">craft tradition, advocating the ='strcls'>*exceedingly ="trms">agential='strcls'>* ="trms">world ='lgc'>='lgc'>~= there is always ‘a whole lot is going on'='lgc'>]

the iterative and fractal quality of sentences
partial connections (of distinct entities) ='lgc'>='lgc'>~= analogy
analogy allows one part contaminate ="trms">systematically another part and vice versa

(="ppl">="ppl">Haraway on feminism)
feminist theory is especially good in getting at in particular ways doctrines of ="trms">nature's work to enforce ways of life on women, on people of color, on the enslaved, on those who do not possess the qualities of mind and self-possession, on those who are on the marked ="trms">categories to the unmarked. the feminist have been particularly good at getting how genre works. gender, in this regard. ='lgc'>[...='lgc'>] ='lgc'>='lgc'>--> that female by ="trms">nature is committed to the ="trms">species and the male by ="trms">nature committed to transcendence.
='lgc'>[our in="trms">herited binaries ='lgc'>='lgc'>-->='lgc'>] ="trms">formulations of ="trms">nature='lgc'>: executive/non-executive organs, immanence/transcendence, maintenance/novelty, catabolic(foru-sakht فرو ساخت, sukht سوخت)/anabolic(tarkib-saz ترکیب ساز) functions, ,,
="prgrph">-in ="ppl">Darwin's ="trms">writing, non-theological account of diversity on earth, we find both ="trms">interrupters and continuers of these particular notions of ="trms">nature

the ="trms">question of model, what is the model for what, what is similar to what='qstn'>?
='strcls'>****how do we do comparative thinking='qstn'>? comparative thinking depends on similarity  judgment and ="trms">difference judgment, and depends on good-enough models, and depends on a certain kind of ="trms">rhetorical work of ='strcls'>*="trms">crafting ="trms">tropes='strcls'>*
 ='lgc'>='lgc'>--> figures of similarity/="trms">difference='lgc'>:
  by similarity, or
  by contiguity, or
  by part-whole, or
  ...
(this is ‘building’ ='strcls'>*among='strcls'>* us)
(how do i decide to compare two things='qstn'>? Shirin and Ophelia, etc)

models are built ="trms">rhetorics
="trms">history of models
the power of models is that they are not the ‘same as’

circuits of meaning and power that flow through (="trms">materials and bodies)

mondial ='lgc'>~='qstn'>? ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edge
the idiom ‘="trms">situated’ makes people think ‘local’ (instead of global)
by ="trms">situated she means the ‘knot’ which always means some place and somewhere, but that someplace/somewhere could be in ="trms">materiality a distributed digital ="trms">network. the ="trms">situated is always open. the point is that it is not nowhere and no place.


epidemic friendly

the flow of disease are major ="trms">international research ="trms">matter

="large lg1" stl="font-size:145%"> eco-feminism, veganism is for ="ppl">="ppl">Haraway is genocidal ="trms">position, a ="trms">position that advocates violence, a ="trms">position dedicated to the destruction of ways of life and living beings in="trms"nttrm="cluster,club">cluding ="trms">animals, ='lgc'>[a ="trms">position that='lgc'>] ='strcls'>*concise all working ="trms">animals to being nothing but evidence of the destructive and violating im="trms">position of human will on ="trms">natural stuff='strcls'>*, and “that domestic ="trms">animals of all kinds are victims and de="trms">monstrations of human hubris گستاخى, and they have been made into tools” ='lgc'>='lgc'>~= an extreme developemnt of liberal theory ='lgc'>='lgc'>--> the (work) ="trms">animals are not self-defining subjects, are violations and victims, and should not exisit, except as='lgc'>:
="lsts lst1">•="trms">heritage-="trms">animals
="lsts lst1">•rescue-="trms">animals
="lsts lst1">•wards of guardianship
(='mywrk'>my work on ="nms">ajayeb and ="trms">question of ="trms">heritage has been exactly against that ="trms">position)

the radical anti-food-industry ="trms">position is a radical liberal theory turns all working ="trms">animals into (at best) ='strcls'>*="trms">heritage-="trms">animals='strcls'>* ='lgc'>='lgc'>~= ="trms">animal to be preserved as much as possible separate from human use ='lgc'>='lgc'>--> “all human use is bad”
(='lgc'>--='not'>✕='lgc'>='lgc'>--> we know that the ="trms">question of use and ="trms">instrumentalism cannot for mortal ="trms">finite beings rid out of liberation theory and practice)
='lgc'>[='thdf'>for example the dis="trms">position of the film How to Train Your Dragon='lgc'>: The Hidden ="trms">World, where at the end dragons are better off their human partners ='lgc'>~ kabutar ba kabutar baz ba baz کبوتر با کبوتر باز با باز='lgc'>]

='strcls'>**killing is not something mortal beings can avoid='strcls'>** (us or them)

="large lg6" stl="font-size:109%"> ='strcls'>*the human beings have regularly and in complex ways produced other living entities as killable='strcls'>*
='lgc'>[="trms">category of killable='lgc'>: a killing that doesn't quite count as killing='lgc'>]

killing your pet when she is too sick='lgc'> = a judgment in ="trms">responsive ="trms">relationship that is not equal

to say that “meat culture everywhere and always are acts of violation” is wrong

“post-”, ='thdf'>the notion of ‘surpassing’ that is inevitability built into the “post-”, is in our way politically
the project of critique ='lgc'>: finding that point of violation where you can say “got you!”, ‘I nailed you’ ='lgc'>='lgc'>--> the practice of critique='lgc'> = to define what we are against ='lgc'>}='lgc'>=='lgc'>=> develop political movement that are fairly self-certain about what we are against ='lgc'>=='lgc'>=> you will find yourself (perhaps) property addressing a particular issue but having no ability ='strcls'>*to make political connection='strcls'>* (='lgc'>='lgc'>~= to think beyond the ="trms">category) ='lgc'>='lgc'>--> you find yourself crippled

posthumanist think of themselves as “better than”, more in possession of a “real” understanding of the ="trms">nature of contemporary ="trms">world, beyond the critique of ="trms">technology

the politics of it all...

='lgc'>[we have never been ='lgc'>='lgc'>-->='lgc'>] human ='lgc'>: being on the side of the one who developed ="trms">technology to realize intention of their mind in the ="trms">matter ='lgc'>[= The Iron Man='lgc'>]
='lgc'>=/= what it is to be people
we don't need fancy ="trms">epistemological justification (such as posthumanism), people know the ="trms">world in ordinary ways and we can learn from eachother, in all the (cultural, ="trms">historical, power, wealth) ="trms">differences among us ='lgc'>[='at'>@="frds scrmbld"nttrm="Leonardo">Leo='lgc'>] ='lgc'>='lgc'>--> ='strcls'>***partial ="trms">translations happen all the time='strcls'>***
to take the risk of making a mistake ='lgc'>--='lgc'>[the only way you can='lgc'>]='lgc'>='lgc'>--> affirm something ="trms">positive ='lgc'>: the ="trms">positive knowl="trms"nttrm="knowledge,Knowledge">edge pins on the possibility of mistake ='lgc'>--(='at'>@="frds scrmbld">Setareh; ="frds scrmbld"nttrm="Godard">Goda wants to avoid mistakes='qstn'>?)

(learning from ="ppl">="ppl">Foucault='lgc'>:) power='lgc'> = actual arrangement of the ="trms">world (and not something ‘out there’)
(learning from ="ppl">Derrida='lgc'>:) ="trms">responsibility is about the ="trms">excess of it all (and not the irony of it all ='lgc'>[='strcls'>*irony='lgc'>: incongruity of expectation and occurrence='lgc'>])
(learning from biology about='lgc'>:) ="trms">differences organize themselves by ="trms">ecologies (and not by binaries) ='lgc'>='lgc'>--> ="trms">ecologies have many scales (of temporality and physicality)='strcls'>***

="trms">scientific research ='lgc'>+ artistic research ='lgc'>+ contemporary philosophical critical inquiry ='lgc'>=='lgc'>=> ='strcls'>*topographies of ="trms">difference='strcls'>* ='lgc'>[='lgc'>='lgc'>--> important for ="frds scrmbld"nttrm="Godard">Goda's use of the term “privilege” flattening ="trms">differences='lgc'>]
(“='lgc'>+” are exchange zones, i am learning their ="trms">differences of idioms)

='lgc'>[="nms">apass='lgc'> = partners locked into ="trms">mimesis='lgc'>]

(my problem with ='thdf'>the idea of) privilege='lgc'>: a special ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right, advantage, or immunity granted to a particular group or individual ='lgc'>--assume='lgc'>='lgc'>--> the only way for a particular demographic to advance is at the expense of another
="lsts lst1">•="trms">communism which was a form of collectivism (defined itself against privileges) wiped out large populations
="lsts lst1">•it is easier to politicize gender and sexuality ='lgc'>--to='lgc'>='lgc'>--> ="trms">demand change


='at'>@="frds scrmbld"nttrm="Leonardo">Leo='lgc'>: the ="trms">question of (should this be the way of) ‘how do we inhabit our ="trms">situation and to make connection with each other’ ='lgc'>='lgc'>--> (='qstn'>?can i sug="trms">gest to ="frds scrmbld"nttrm="Leonardo">Leo) to drop the stance of comprehensive theoretical political ="trms">position ='lgc'>[without giving up the labor-intensive work of theory='lgc'>]


(to talk about...) as an abstraction of ="trms">seriousness
='strcls'>*if one is really ="trms">serious about the kinds of ="trms">interupted and entangled abstractions it is no longer good enough to do it from the ="trms">Greeks-on='strcls'>*
(not scolding post-colonial but actually) not to let philosophy or ="trms">science or any other rest of it any longer be that unmarked set of ="trms">categories
='strcls'>*="trms">situated ground='lgc'>: that we know something='strcls'>*
(not to let='lgc'>:) ‘not to know something’ (about living and arriving at the time of human-induced mass-extermination and mass-genocide) as the only way of being a ="trms">serious person ='lgc'>~ extinguish abstractions in order to act
='lgc'>[learning from ="ppl">="ppl">Haraway ='lgc'>+ ="ppl">="ppl">Latour:='lgc'>] ‘to take something ="trms">seriousness’ is not to run off and explain it by something else, is to be at risk to it's ‘thisness,’ to be available to it, to be undone and redone at encounter ='lgc'>='lgc'>~-> specualtive thought
(always asking) what other abstractions are to think with='qstn'>?
='lgc'>[my ="trms">interest in the ="trms">past ='lgc'>='lgc'>-->='lgc'>] your head screwed backward, not so much looking for relevant novelty ='lgc'>[and not in search for meaning='lgc'>] (not so of ="trms">past but also) not quite so enamored of the new and of the creative
="prgrph">-extinctions are happening at extraordinary rate that are difficult to deal with the perceptual ="trms">apparatuses of the bipedal hominid ='lgc'>[='lgc'>='lgc'>--> for example sayinig ‘everything is collapsing’ is one of those ="trms">categories, collapsology takes ="trms">world's doom as a ="trms">priori='lgc'>]
="lsts lst1">•knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>=='qstn'>? production of novelty, product of novelty ='lgc'>[that you need is not at all novelty for someone else='lgc'>]
="lsts lst1">•knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>=='qstn'>? reduction of ="trms">memory, production of ="trms">memory
="lsts lst1">•knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>=='qstn'>? cat's cradling each other
='strcls'>*what constitute flourishing='qstn'>?='strcls'>* ='lgc'>[='at'>@collapsology ='lgc'>=/= one is seduced, curious, ="trms">interested, and int="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigued ‘to what is going on there='qstn'>?'='lgc'>]
='lgc'>[="trms">species are often='lgc'>] risks for your ="trms">ongoingness
(work of) ='lgc'>[='strcls'>*='lgc'>]hope='lgc'>: care not being possible out of the place of sheer joy

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="large lg3" stl="font-size:111%"> my issues with the commons
i have a problem with the conceptual and ="trms">material ="trms">apparatus called ‘resource’ that the commons takes un="trms">interrogated. (and there is no way out of it because commons must take ‘a’ de="trms">finition of resource for granted='lgc'>--and that makes it too easy to deconstruct). and it is too embedded within a political framework and ="trms">vocabulary. and political is the most difficult syntax to start with, which won't allow it to access other ="trms">literacies.
in this way the commons alone cannot properly address issues such as pollution, extinction, human-="trms">animal problems, ="trms">rhetoric, in="trms">heritance, logic, alienation, and so on, that need multidisciplinary thinking.

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="lsts lst1">•what is ‘feeling’ for ="frds scrmbld">Lili
="lsts lst1">•the issue of ‘similarity’ for ="frds scrmbld">Luiza
="lsts lst1">•zones of connectivity and presubjective singularities for ="frds scrmbld">Xiri. (what is even better than justice='qstn'>? kindness='qstn'>?)
(="frds scrmbld">Xiri's use of the implicit element of ‘surprise,’ she is trying to ="trms">communicate the ‘importance’ of her contents.) (trauma-="trms">story almost always silences other ="trms">stories. ='lgc'>-- she is compelled by her own ="trms">storytelling ='lgc'>='lgc'>--> baring witness to the injustice therefore resisting it.) ='lgc'>--when the victimized personal ="trms">veils the larger context of evil, the illusion of the true perpetrators - which is around you. (she stated the d="trms"nttrm="danger,stranger">anger which is all around us.)
="prgrph">-the issue of immediacy for ="frds scrmbld">Xiri
="prgrph">-‘you can only heal what you have wounded’ (Wagner's Parsifal “only the weapon that made it will ever cure the wound.”)='lgc'>--what does this mean for our caring activities='qstn'>? ='at'>@="frds">Sina='lgc'>: is this what you mean by western ="trms">modern rationalization, and ='thdf'>that is why you are thinking within the western/eastern philosophies, is the ="trms">modern tools the antidote to themselves='qstn'>? (this is too soon for me to say and understand this ="trms">question.)

="large lg4" stl="font-size:111%"> what is my ‘will to’='qstn'>?
="frds scrmbld">Xiri wants to abolish injustice='qstn'>?
="frds scrmbld">Thiago, abolish selfishness='qstn'>?
="frds scrmbld">Maarten, abolish weakness='qstn'>?
="frds scrmbld">Aela, abolish entropy='qstn'>?
="frds scrmbld">Sana,
="frds scrmbld">Seba, abolish enmity='qstn'>?
="frds scrmbld">Lili, abolish feelings='qstn'>?
="frds scrmbld">Varinia, abolish obedience='qstn'>? ='lgc'>[='lgc'>--what shortens our leash='qstn'>?='lgc'>]
="frds">Sina, abolish selfhood='qstn'>?
="frds scrmbld">Vladimir, abolish non-disambiguity='qstn'>?

='at'>@="frds scrmbld">Esta, her ="trms">enunciated need for “framework” ='lgc'>[='lgc'>='lgc'>~->='qstn'>? ="trms">instruments of economization='lgc'>], could she be needing “pathway”='lgc'>: path instead of frame, and way instead of work. ='lgc'>[frame ='lgc'>=/=='qstn'>? overflowing (='lgc'>='lgc'>--> my ="trms">method of script='qstn'>?); identity ='lgc'>=/=='qstn'>? avidity, hers;='lgc'>]
="trms">interplay of scales
the scale of intimacy, (of skin, of shared heartbeats and feelings)
="trms">data and sur="trms">veillance and seduction
intimacy='lgc'>: still an unpre="trms">dictable force='qstn'>?
intimacy='lgc'>: the biological spring from which ="trms">affect drinks='qstn'>?
how ="frds scrmbld">Esta's proposal is capable of ="trms">traversing from the ="trms">lovers’ bed to the ="trms">wild embrace of the crowd to the alien touch of ="trms">networks='qstn'>?

='lgc'>[and when i say “abolish,” i am using a word that is about rendering something obsolete, mansukh, canceling, making ="trms"nttrm="already,spread">reading to get rid of it, and this is not the same as destroying.='lgc'>]

='at'>@="frds scrmbld">Arianna, ‘cleaning ="trms">agents,’ to toxicity='qstn'>? how can we learn to live with “toxic ="trms">animacy”(="ppl">Chen)='qstn'>? dirt='lgc'>: “consequences overwhelming their cause” (="ppl">="ppl">Latour)
="prgrph">-="trms">narratives about urgent necessity='lgc'>: that we need to understand more in order to cure, prevent, construct, excel, survive.
='strcls'>*afterlife toxicities (='qstn'>?)

='at'>@="frds scrmbld">Lili='lgc'>: cycle of planets instead of heartbeat of a planet. tuning in the soup of planets, instead of getting the pulse of a singular planet. the nebulous milk way of liquid bodies, instead of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid mass of individual blood='lgc'>--Pluto.

="large lg5" stl="font-size:119%"> ='at'>@="frds scrmbld">Varinia='lgc'>: (in her dog video, regarding her engagement with the law and the ="trms">question of comparative thinking='lgc'>:) what is the model for what, what is similar to what='qstn'>?
="prgrph">-is her model based on ='thdf'>the idea that beings exist as individual='qstn'>? (is this a ‘="trms">difference’ that her work produces='qstn'>?)

='at'>@="frds scrmbld">Agnes='lgc'>: you are a ="trms">response to the bed, making the bed and being made by its caress and embrace. it is not that you want all the aud[...]