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

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="large lg2" stl="font-size:110%"> 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'>?

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='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

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)

='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'>]

="large lg6" stl="font-size:103%">
(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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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.)

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.

='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 audience in the ="trms">world to identify with a general ="trms">question or ="trms">present this as a universal expression, but what could go beyond localization is precisely this concept that you, like me, ="trms">transitioning body in your environment (bed or whatever) are outstretches of homeliness and forces that distribute across space and discourse, territories and sensing zones, you are an exchange between self and environment. this is ="trms">pragmatism. like the variety of bed sheets, we are proposed with answers that vary, before posing any ="trms">question.
to re="trms">formulate the ="trms">question that was posed to you='lgc'>: how your proposal is capable of ="trms">traversing from the bed to the ="trms">wild='qstn'>?


pre-="trms">historic personhood

='mywrk'>my work is concerned with connections, mediation and passages.


="large lg18" stl="font-size:131%"> what you take for granted, is in another words, what that you can't not know.


(my proposal='lgc'>:)
the ="trms">past is not absolute!

the idea is that the mythical became the mythological ='lgc'>='lgc'>--> Things could be treasured for their beauty as opposed to
their utility or their numinousness.


(="ppl">Martha ="ppl">="ppl">Kenney's) “="trms">wild facts”
facts that won't hold still
="trms">fables
="trms">fables of ="nms">ajayeb, creatures of ="trms">imaginations, (im)possible ="trms">worlds

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your institutional hacks

="large lg10" stl="font-size:111%">
three things to consider in ='mywrk'>my work='lgc'>:
projection, immersion, and synthesis

seeking to be at once inside and outside the topic

the issue of topology ='lgc'>-- what remains invariant as a result of transformation

sug="trms">gestive power of the figure

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synthesis ='lgc'>=/=='qstn'>? genesis (to o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate something, to design)
genesis ='lgc'>=/=='qstn'>? apocalypse

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in research, contrast between ="trms">method and subject, is a tool
(in studying ="trms">natural ="trms">history)

in critique, contrast between effect and ="trms">affect, is a tool
(assumed quality of the object and one's own named experience)
='lgc'>[these tools are perhaps cognitive objects='lgc'>]

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Enlightenment as cultural European ="trms">phenomenon versus a ="trms">scientific British one

(the theatrical function of ="trms">natural philosophy in the England Enlightenment)

the function of ="trms">natural philosopher in 18th century was to use experimental ="trms">science machines to turn inert ="trms">matter into active power, light/fire/heat/etc. to ="trms">lecture an wealthy and polite fee-paying audience, in order to save them from irrationality, that inside all ="trms">matter there is life and power, and that life was divine.

(however all this was all swept away in the industrial revelation)

William Herschel, an amateur ="trms">natural philosopher discovering Uranus 1781
(Enlightenment was all about people changing their disciplines)
project of constructing a new theory of heavens

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='strcls'>*i can't give you a direct grasp but i hope i can give slowly accuracy

='strcls'>*the ‘details’ of grasping
(="trms">zoom in the ‘grasp’)



from ="trms">contingencies to certainties


i spend so much time with painting and computers, which were about com="trms">positions and hacks

i think there are few fields/="trms">figurations/="trms">skills we need to get good at='lgc'>: ="trms">rhetoric, biology, ="trms">aesthetics

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="large lg22" stl="font-size:100%"> ="trms">trope - something other than its ="trms">literal form

adding an adjective or replacing a name, (one-way movements='qstn'>?) ='lgc'>-- let me tell you the ="trms">story of='lgc'>:
='strcls'>*knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>--to='lgc'>='lgc'>--> expressed knowl="trms"nttrm="knowledge,Knowledge">edge
='strcls'>*knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>--to='lgc'>='lgc'>--> knowing
='strcls'>*reality ='lgc'>--to='lgc'>='lgc'>--> manifest realities
='strcls'>*real ='lgc'>--to='lgc'>='lgc'>--> real enough
='strcls'>*islamic ='lgc'>--to='lgc'>='lgc'>--> islamicate (“islamic” has always been a ‘range’ rather than a ‘binary switch’. things become more or less “islamic” in popular/proper belief)
='strcls'>*="trms">nature ='lgc'>--to='lgc'>='lgc'>--> visual ="trms">nature
='strcls'>*culture/civilization ='lgc'>--to='lgc'>='lgc'>--> collective (emphasizing operation of gathering or ="trms">composing and heterogeneity of the assembled)
='strcls'>*muslim countries ='lgc'>--to='lgc'>='lgc'>--> muslim majority countries
='strcls'>*understanding ='lgc'>--to='lgc'>='lgc'>--> better understanding
='strcls'>*what does X mean ='lgc'>--to='lgc'>='lgc'>--> what does X mean for you
='strcls'>*body ='lgc'>--to='lgc'>='lgc'>--> lived body
='strcls'>*body ='lgc'>--to='lgc'>='lgc'>--> lived image
='strcls'>*="trms">language ='lgc'>--to='lgc'>='lgc'>--> specialized ="trms">languages
='strcls'>*="trms">world ='lgc'>--to='lgc'>='lgc'>--> built ="trms">world / thought ="trms">world / described ="trms">world / descripted ="trms">world
='strcls'>*producing knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>--to='lgc'>='lgc'>--> participating in knowl="trms"nttrm="knowledge,Knowledge">edge projects
='strcls'>*to explain ='lgc'>--to='lgc'>='lgc'>--> to explain in terms of...
='strcls'>*place/location ='lgc'>--to='lgc'>='lgc'>--> neighborhood (ask ‘why this neighborhood='qstn'>?’ instead of place)


="nms">ajayeb helps me to work on='lgc'>:
="prgrph">-="trms">history
="prgrph">-="trms">poetics
="prgrph">-="trms">animality ='lgc'>='lgc'>--> inhabiting ="trms">material and ="trms">semiotic ="trms">positions ='lgc'>='lgc'>--> how to find a descriptive act that is not in terms of the impressions it makes on our senses='qstn'>? / this is about the places things take and occupy in our ="trms">phenomenal ="trms">world. / it is difficult to discuss the night-sky without first breaking it up into constellations. (="ppl">Matthew ="ppl">="ppl">Carey)

i have been building my own islamology or islam-studies department, through a low-voice critical mildly blasphemic rant about ="trms">imagination
(="trms">anthropology of non-experimental ="trms">imagination in the islamicated ="trms">worlds)
='lgc'>[there is a ="trms">difference between ='strcls'>**experimental ="trms">imagination='strcls'>** and ="trms">imagination='lgc'>]

we are at the ="trms"nttrm="knowledge,Knowledge">edge of extinctions
many ="trms">species and lives are migrating to “where” and nowheres, pushing to the oblivion.

my issue with the ‘timing of understanding’ ='lgc'>='lgc'>--> i don't want to be understood by you, i want to be ="trms">loved by you ='lgc'>=='lgc'>=> messenger ='lgc'>+ message ='lgc'>='lgc'>--> so how do i produce ="trms">lovers='qstn'>? (='lgc'>=/= Don ="frds scrmbld">Juan's type of ="trms">love) ='lgc'>='lgc'>--> there is a genius in your everyday talks that transforms me and has nothing to do with understanding (with the information that i grasp)


(using ="ppl">Martha ="ppl">="ppl">Kenney thinking='lgc'>:)
i am ="trms">interested in ="trms">crafting words, phrases, and ="trms">languages that re="trms">worlds us. (re="trms">worlding is about reorienting us in the ="trms">world ="trms">differently. ='lgc'>='lgc'>--> is that what i meant by changing the rhythm of somebody's ="trms">story='qstn'>?) what is important for me is ='strcls'>***what words ‘do’ rather what words ‘point at.’='strcls'>*** ='lgc'>='lgc'>--> if not evidence then ‘what’='qstn'>?! ='strcls'>*****the magic of the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right word='strcls'>*****

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="large lg14" stl="font-size:127%"> ="trms">communicating knowl="trms"nttrm="knowledge,Knowledge">edge is always also making it
(false='lgc'>: back="trms">stage making knowl="trms"nttrm="knowledge,Knowledge">edge, finding truths, connections etc. and then all of this gonna be ="trms">communicated by publication, teaching, exhibition, etc.)
all the useful ideas i ever had, have happened in the process of deliberating, ="trms">communicating, exchanging, and so on.
='strcls'>**trying to ="trms">communicate is the same as making knowl="trms"nttrm="knowledge,Knowledge">edge
(i don't make, i ="trms">communicate)

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from paf='lgc'>:
="prgrph">-lunching a counter-exotic movement toward the ="trms">Book of ="trms">Wonders='lgc'>: (1) postponing immediate information. (2) ...
="lsts lst1">•if everything is not exotic then nothing is.
="lsts lst1">•framing as ‘tool,’ every tool is and has power, and is built in a discourse of power. tools are not innocent, nor can we do without them. they make us. what would be an idea of the ‘worst tool’ you can work with='qstn'>? ="trms">poetics for me='qstn'>? ='lgc'>[to ="trms">write-about ='lgc'>=/= to ="trms">write-with the ="trms">Book of ="trms">Wonders. to use a ="trms">language-tool that produces the most ambiguities and most misunderstandings, but that is the only way, there is no tool that can prommis clarity. evey tool produces its own ‘clear'='lgc'>--for someone, for some purpose. these makings are all tool-="trms">specific='lgc'>: making dichotomies, making similarities, making diferences, stc.='lgc'>]
="lsts lst1">•how far your research can host an encounter with alterity='qstn'>? and how this encounter can help you undo your prommises of ="trms">communication, ="trms">positionality, and conceptual buildings='qstn'>? weave new ="trms">worldling entanglements with the problem='lgc'>--not to solve it, but stay with it. dissolve essential ="trms">differences between dichitomies such as='lgc'>: knowl="trms"nttrm="knowledge,Knowledge">edge and expression (or ‘knowl="trms"nttrm="knowledge,Knowledge">edge’ and the ‘="trms">communication of knowl="trms"nttrm="knowledge,Knowledge">edge’), experimental and ethical, ="trms">joke and ="trms">seriousness, ="trms">interiority and exteriority, mysterious and clear, uncovering and ="trms">veiling. produce creative impossibilities that do not resolve to bionary answers easily, that unstable possitionality for good, that open for forms of consiounesses to experience thoughts which differ from itself. to think and entertain both particularities and generalities (of logic, ethics, politics, ="trms">aesthetics, etc.) encounter can be both in="trms">finitly singular and general. that is a form of sug="trms">gestive work that can deal with the ="trms">specific as well. (think about ‘chicken’ as an anstract idea in our ="trms">semiotic ="trms">world and as an individual being in our ="trms">material ="trms">world)
="lsts lst1">•using ='thdf'>the notion of delinking (reminded by ="frds scrmbld">Juan) with ='mywrk'>my research on the ="trms">Book of ="trms">Wonders. going from parable-thinking ='lgc'>--to='lgc'>='lgc'>--> ="trms">religious-thinking ='lgc'>--to='lgc'>='lgc'>--> poststructura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list-thinking ='lgc'>--to='lgc'>='lgc'>--> p[...]