^115091.1.60$s @ Sina Seifee

[...]lf
stsrd cls s="lstsrd">3-objectivity (ss='lgc'>ss='lgc'>--> s cls s="trms">posits>ioned rationality, object of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> as an actor, s cls s="trms">mutuals> and usually <strcls cls s='strcls'>*strcls>unequal<strcls cls s='strcls'>*strcls> structuring, it is about taking risks)
stsrd>

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

(ss="ppl">ss="ppl">Barad on) s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Situs>ated Knowls cls s="trms"nttrm="knowledge,Knowledge">edges>sss='lgc'>: are not merely about knowing/seeing from somewhere (as in having a perspective) but about taking account of how the s cls s="trms">specifis>c prosthetic s cls s="trms">embods>iment of the s cls s="trms">techns>ologically enhanced visualizing s cls s="trms">apparatuss> s cls s="trms">matters>s to practices of knowing
-(ss="ppl">ss="ppl">Haraway's) move from <strcls cls s='strcls'>*strcls>optics<strcls cls s='strcls'>*strcls> ss='lgc'>[a politics of s cls s="trms">posits>ioning, in s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Situs>ated Knowls cls s="trms"nttrm="knowledge,Knowledge">edges>sss='lgc'>] to <strcls cls s='strcls'>*strcls>diffraction<strcls cls s='strcls'>*strcls> ss='lgc'>[an optical s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors> for the effort to make a s cls s="trms">differens>ce in the s cls s="trms">worlds>, in Modest_Witnes sss='lgc'>]
span>

ss="large lg2" stl="font-size:110%"> ss="ppl">Katie ss="ppl">Kingss='lgc'>: “s cls s="trms">apparatuss> of s cls s="trms">literas>ry production”ss='lgc'>: a matrix from which “s cls s="trms">literas>ture” is born.
...the “facticity” of biological discourse that is absent from s cls s="trms">literas>ry discourse and its knowls cls s="trms"nttrm="knowledge,Knowledge">edges> claims. ss='lgc'>-ss='lgc'>-ss='lgc'>ss='lgc'>--> Are biological bodies “produced” or “generated” in the same strong sense as s cls s="trms">poes>ms?span> (biological body ss='lgc'>ss='lgc'>~= s cls s="trms">poes>m)
“s cls s="trms">materis>al-s cls s="trms">semios>tic actor”ss='lgc'>: the object of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> as an active, meaning-generating part of s cls s="trms">apparatuss> of bodily production

bodies as objects of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> are s cls s="trms">materis>al-s cls s="trms">semios>tic generative nodes.
“objects” do not preexist as such ss='lgc'>ss='lgc'>--> Their boundaries s cls s="trms">materis>alize in s cls s="trms">socis>al s cls s="trms">inters>action. Boundaries are drawn by mapping practices.

s cls s="trms">worlds> ss='lgc'>ss='lgc'>=/= mother/s cls s="trms">matters>/mutter
s cls s="trms">worlds> ss='lgc'>ss='lgc'>~= coyote (a figure of the always problematic, always potent tie between meaning and bodies. s cls s="trms">worlds> as s cls s="trms">cods>ing trickster.)

(feminism) movement rooted in s cls s="trms">specifis>cation and s cls s="trms">articulats>ion (of ss='lgc'>[s cls s="trms">differens>t kinds ofss='lgc'>] ‘elsewhere’) ss='lgc'>ss='lgc'>=/= (ss='thdf'>as sumption of the s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht or ability to) identities and res cls s="trms">presens>tation (of identities)

ss='at'>#workshop s cls s="trms"nttrm="already,spread">reads>ing s s='trgt hghlght 1'href='?q=S'>SK (for s cls s="nms">apas ss>)
Which version of “realism” are you talking about?span> Recollecting truth and objectivity are activated whenever a ‘point of view’ is produced among other s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>s that we use in our practice and thinking in s cls s="trms">techns>o-s cls s="trms">scies>ntific s cls s="trms">socis>eties. In this group s cls s="trms"nttrm="already,spread">reads>ing ses sion we are going to study one of the most stubborn and s cls s="trms">pervs>asive phantasms in art and s cls s="trms">scies>nces, the figure of objectivity, with the ss="ppl">Donna ss="ppl">ss="ppl">Haraway's 1988 es say ‘s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Situs>ated Knowls cls s="trms"nttrm="knowledge,Knowledge">edges>sss='lgc'>: The s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Scies>nce s cls s="trms">Questions> in Feminism and the Privilege of Partial Perspective’. This s cls s="trms"nttrm="already,spread">reads>ing focuses on politics and s cls s="trms">epistems>ologies of location, s cls s="trms">posits>ioning, and s cls s="trms">situs>ating in our power-sensitive conversations, and what does it mean to become accountable and s cls s="trms">respons>sible for one's own noninnocent s cls s="trms">translats>ions. We begin with her es say 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

“s cls s="trms">storys>-tellers exploring what it means to be s cls s="trms">embods>ied in high-tech s cls s="trms">worlds>s” ss='lgc'>ss='lgc'>=/= s cls s="trms">techns>ophobia

s cls s="trms">techns>ophilia is s cls s="trms">narcis ss>istic ss='lgc'>: ss='thdf'>the notion that man invented himself and that man is involved in some kind of s cls s="trms">narrats>ive of s cls s="trms">techns>ological escalation whereby the objectification of human intentionality in the s cls s="trms">worlds> has finally surpas sed itself, and man has achieved self-objectification in a machine that will finally name him obsolescence as he is and destroy him in a s cls s="trms">techns>ological apocalypse figured by the computer. (ss="ppl">ss="ppl">Haraway) ss='lgc'>[we need better dog s cls s="trms">storiess> ss='lgc'>ss='lgc'>=/= (Iron Manss='lgc'>:) man, made in the image of a vanished god, takes on superpowers in his secular-sacred ascent, only to end tragicss='lgc'>]
“...man making himself (by realizing his intentions in his tools) yet again in the Greatest s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Storys> Ever Told.” (your artwork doesn't need to be this kind of s cls s="trms">storys>!)
or the ss="ppl">Darwinist tale of “Mitochondrial Eve in a neocolonial Out of Africa”
we need s cls s="trms">storiess> of companion s cls s="trms">species>s, the “very mundane and ongoing s cls s="trms">sorts> of tale, one full of misunderstandings, achievements, crimes, and renewable hopes.” (ss="ppl">ss="ppl">Haraway, ss="ppl">La Guin, ss="ppl">Tes sa ss="ppl">Farmer,)

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ss='lgc'>[ss="ppl">ss="ppl">Haraway on ss="ppl">ss="ppl">Ihdess='lgc'>]

...s cls s="trms">techns>ologies are not mediationsss='lgc'>--that is, something in between us and another bit of the s cls s="trms">worlds>ss='lgc'>--rather, s cls s="trms">techns>ologies are organs, full partners, in what ss="ppl">Merleau-Ponty called “ins cls s="trms">folds>ings of the flesh.”

ins cls s="trms">folds>ing ss='lgc'>ss='lgc'>=/= s cls s="trms">inters>face
sts cls s="lsts lst1">•“What happens in the s cls s="trms">folds>s is what is important.”
sts> sts cls s="lsts lst1">•s cls s="trms">Inters>faces are made out of s cls s="trms">inters>acting grappling devices.
sts> sts cls s="lsts lst1">•the ins cls s="trms">folds>ing of others to each other is what makes up the knots we call beings or, perhaps better, following ss="ppl">ss="ppl">Bruno ss="ppl">ss="ppl">Latour, things.
sts>
“s cls s="trms">Techns>ologies are always compound. They are s cls s="trms">composs>ed of diverse s cls s="trms">agens>ts of s cls s="trms">inters>pretation, s cls s="trms">agens>ts of recording, and s cls s="trms">agens>ts for directing and multiplying s cls s="trms">relations>al action. These s cls s="trms">agens>ts can be human beings or parts of human beings, other organisms in part or whole, machines of many kinds, or other s cls s="trms">sorts>s of entrained things made to work in the s cls s="trms">techns>ological compound of conjoined forces.”

<strcls cls s='strcls'>*strcls>s cls s="trms">animals> (in s cls s="trms">zoos>logical terminology) ss='lgc'>: a coms cls s="trms">posits>e of individual organisms, an enclosure of s cls s="trms">zoos>ns, a company of critters ins cls s="trms">folds>ed into a one.

compoundss='lgc'> = coms cls s="trms">posits>e ss='lgc'>+ enclosure
camerass='lgc'>: the s cls s="trms">techns>ological eye ss='lgc'>ss='lgc'>--> philosophical pretension and self-certainty (ss='lgc'>ss='lgc'>=/= s cls s="frds scrmbld"nttrm="Christianson">Christians>'s camera)
ss='lgc'>-- camera as a black-box with which to register pictures of the outside s cls s="trms">worlds> in a res cls s="trms">presens>tational, mentas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> s cls s="trms">semios>tic economy

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ss="ppl">Vinciane ss="ppl">ss="ppl">Despret, ss="ppl">Isabelle ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengers, ss="ppl">ss="ppl">Bruno ss="ppl">ss="ppl">Latour, ”_how they make their subjects s cls s="trms">inters>esting,_“
to tell the s cls s="trms">storys> of their work of “s cls s="trms">translats>ion,” of invention.

refuse all loyalty to my homeland and its values

<strcls cls s='strcls'>*strcls>heuristicss='lgc'>: mental shortcuts that ease the cognitive load of making a problem solvable
-trading optimality, completenes s, accuracy, or precision for speed
span> it may <strcls cls s='strcls'>*strcls>approximate<strcls cls s='strcls'>*strcls> the exact solution for the problem
-enabling discover or learn something for themselves. (a ‘hands-on’ or s cls s="trms">inters>active heuristic approach to learning)
span> ss='lgc'>[(in computingss='lgc'>:) proceeding to a solution by trial and error or by rules that are only loosely defined.ss='lgc'>]
-from s cls s="trms">Greeks> heuriskein ‘find’
span>
<strcls cls s='strcls'>*strcls>s cls s="trms">contingens>tss='lgc'>: using it with ‘s cls s="trms">histos>rical’ always produces s cls s="trms">inters>esting ways ss='lgc'>ss='lgc'>--> s cls s="trms">contingens>cy relates to a nonteleological ss='lgc'>[a doctrine explaining s cls s="trms">phenomens>a by their ends or purposess='lgc'>] and nonhierarchical multiplicity ss='lgc'>[when i say ‘dud’ and ‘cauphing’ and s cls s="trms">inters>upting ‘tracing’ i am asking for s cls s="trms">contingens>t modes of relating and thinking. conceptualizing in terms of the os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in of the dud is about hierarchical s cls s="trms">relations>s between s cls s="trms">pasts> and s cls s="trms">presens>t and teleological reasoningss='lgc'>: where is the dud coming from. when i asked ‘who told the first s cls s="trms">joks>e?span>’ i am trying to break and s cls s="trms">joks>e with teleological mode of thinking about the s cls s="trms">categs>ory of ‘os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in’.ss='lgc'>]
s cls s="trms">contingens>t ss='lgc'>ss='lgc'>=/=?span> analytical (ss='lgc'>ss='lgc'>--> s cls s="trms">Contingens>t pros cls s="trms">posits>ions depend on some kind of s cls s="trms">epistems>oloy, whereas analytic pros cls s="trms">posits>ions are true without regard to any facts about which they speak.) ss='lgc'>{telos, ghasd s>قصدs> ss='lgc'>ss='lgc'>--> ghaside s>قصیدهs> ss='lgc'>ss='lgc'>=/= ghazal s>غزلs>ss='lgc'>}
-We call a truth s cls s="trms">contingens>t when it <strcls cls s='strcls'>*strcls>depends on something else<strcls cls s='strcls'>*strcls> for its truth.
span> -has to do a lot with our s cls s="trms">materis>al s cls s="trms">worlds>
span> s cls s="trms">contingens>t ss='lgc'>ss='lgc'>~= containing-s cls s="trms">agens>t<strcls cls s='strcls'>*strcls>
ss='lgc'>--Tautological pros cls s="trms">posits>ions, which must be true
ss='lgc'>--Contras cls s="trms">dictis>ons which must neces sarily be untrue
ss='lgc'>--pos sible pros cls s="trms">posits>ions

never use s cls s="trms">contingens>cy alone in a sentence ss='lgc'>ss='lgc'>--> s cls s="trms">histos>rical s cls s="trms">contingens>cy
never use understanding stand alon in a sentence ss='lgc'>ss='lgc'>--> better understanding ss='lgc'>{'better’ opens s cls s="trms">situs>atednes s, for who and how “better,” etc.ss='lgc'>}

s cls s="trms">Rhetors>ic ss='lgc'><ss='lgc'>--(has to do with)ss='lgc'>ss='lgc'>--> s cls s="trms">Contingens>t
ss="ppl">Aristotle (in his work on s cls s="trms">rhetors>ic) was against s cls s="trms">contingens>cy. He believed that the “unavoidable and potentially unmanageable s cls s="trms">presens>ce of multiple pos sibilities” or the complex s cls s="trms">naturs>e of decisions creates and invites s cls s="trms">rhetors>ic. (ss='lgc'>ss='lgc'>=/= ss="ppl">Plato saw s cls s="trms">rhetors>ic as pure deceit ss='lgc'>[gulss='lgc'>] and s cls s="trms">posits>ioned it in politics. ss='lgc'>[you can see he is terrified by the death of his teacher and mentor ss="ppl">s s='trgt hghlght 1'href='?q=S'>Socrates by civility.ss='lgc'>])
s cls s="trms">rhetors>ic ss='lgc'>ss='lgc'>--> contigent ss='lgc'>ss='lgc'>--> s cls s="trms">epistems>icss='lgc'>: individuals make meaning through s cls s="trms">languages> and determine what constitutes truth

<strcls cls s='strcls'>*strcls>s cls s="trms">ontos>logy is death-dealing ss='lgc'><ss='lgc'>--<strcls cls s='strcls'>**strcls> terrible violence is directed to the non-existing, the never having existed
ss='lgc'>-ss='lgc'>ss='lgc'>--> go tospan> the root of exist ss='lgc'>ss='lgc'>--> which modes of existence deserve our curiosity?span>

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(i found a word for it,) my register of ss='at'>@s cls s="frds scrmbld">Lilis>'s screamss='lgc'>: i see it as ‘nons cls s="trms">laughs>ter’(?span>)
(<strcls cls s='strcls'>*strcls>proposalss='lgc'>: there is a number when we dial we can s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>en to her scream on the phone.) (ss='lgc'>ss='lgc'>--> stream, s cls s="trms">techns>ology, tele-, telephone, called,)
(for her) thinking ss='lgc'>=?span> knowing (sending ss='lgc'>ss='lgc'>=/= receiving)
(an s s='trgt hghlght 1'href='?q=S'>SF scenarioss='lgc'>:) s cls s="trms">imagis>ne and describe an alien s cls s="trms">worlds> where its populace don't practice ‘knowing.’
<strcls cls s='strcls'>**strcls>scream ss='lgc'>==makesss='lgc'>ss='lgc'>==> witnes ses<strcls cls s='strcls'>**strcls>
(fighting ss='lgc'>==makesss='lgc'>ss='lgc'>==> coordination)

s>از طلبکار به طلبهs> (az talabkar be talabe)
///the (s cls s="trms">syms>bolic?span>) structuration of ‘s cls s="trms">demands>’ in s cls s="frds scrmbld">Lilis>'s s cls s="trms">presens>tationss='lgc'>:
the ‘sujet s cls s="trms">supposs>é savoir’ ss='at'>#s s s ss='lgc'>[ss='lgc'>ss='lgc'>~= s cls s="nms">Pirs>, (s>پیرs> always a paternal s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>?span>) that Other whom you ‘call’ who holds (your) deepest truth ss='lgc'>-ss='lgc'>ss='lgc'>--> go tospan> the s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>ology of “depth” ss='lgc'>ss='lgc'>=/= “skimming the surface"ss='lgc'>] (installed by ss="ppl">Lacan) is a subject who is in a functional s cls s="trms">posits>ion and one presumes that this subject knows or retains or holds the knowls cls s="trms"nttrm="knowledge,Knowledge">edges> (even vital and secret knowls cls s="trms"nttrm="knowledge,Knowledge">edges> ss='lgc'>[this is knowls cls s="trms"nttrm="knowledge,Knowledge">edges>-talabkar s>طلبکارs>ss='lgc'>]) that you want. this subject is functionally established. one of the laws of our encounter is that puts the speaker/s cls s="trms">writs>er/analyst/text/etc in the (even architectural) centerss='lgc'>: the subject-s cls s="trms">supposs>ed-to-know in ss="ppl">Lacan the analyst who sits there as a tower of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> that mostly withholds what s/he knows ss='lgc'>ss='lgc'>--> s cls s="trms">transferens>cial energy directed towards him/her ss='lgc'>ss='lgc'>--> drama of identification (ss='lgc'>ss='lgc'>--> break-out of s cls s="trms">narcis ss>ism for ss="ppl">Freud)
-it is one of the (negative?span>) binding s cls s="trms">transferens>tial contracts in s cls s="trms">relations> to “the one who speaks”
span> ss='lgc'>[<strcls cls s='strcls'>*strcls>s cls s="trms">anthrops>ology of exchange<strcls cls s='strcls'>*strcls> ss='lgc'>ss='lgc'>--> s cls s="trms">Transferens>cess='lgc'>: (for ss="ppl">Lacan) Each time a man speaks to another in an authentic and full manner, there is, in the true sense, s cls s="trms">transferens>ce, s cls s="trms">syms>bolic s cls s="trms">transferens>cess='lgc'>--something which takes place which changes the s cls s="trms">naturs>e of the two beings s cls s="trms">presens>t. Later ss="ppl">Lacan s cls s="trms">articulats>es the s cls s="trms">transferens>ce in sujet s cls s="trms">supposs>é savoirss='lgc'>: s cls s="trms">transferens>ce is the attribution of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> to the Other, the s cls s="trms">supposs>ition that the Other is a subject who knows. “As soon as the subject who is s cls s="trms">supposs>ed to know exists <strcls cls s='strcls'>*strcls>somewhere<strcls cls s='strcls'>*strcls> ... there is s cls s="trms">transferens>ce.” (s s='trgt hghlght 1'href='?q=S'>Seminar II, p. 232)ss='lgc'>] ss='lgc'>[keep in mind that the (post?span>-)ss="ppl">Lacanian theory is about the <strcls cls s='strcls'>*strcls>constitutive function of the signifier in s cls s="trms">relations> to the subject.<strcls cls s='strcls'>*strcls> ... for ss="ppl">Lacan, What constitutes the person and its identity can now be s cls s="trms"nttrm="already,spread">reads> as a text, and the s cls s="trms">authors> is not the subject, but the s cls s="trms">trajects>ory of the signifiers that res cls s="trms">presens>t the desire of those who occupy the place of the Other for the subject.ss='lgc'>]
ss='lgc'>[about s cls s="trms">demands>ss='lgc'>: ss="ppl">Lacan argues that “s cls s="trms">demands> constitutes the Other as als cls s="trms"nttrm="already,spread">reads>y pos ses sing the ‘privilege’ of satisfying needs,” and that indeed the s cls s="trms">childs>'s biological needs are themselves altered by “the condition that is imposed on him by the existence of the discourse, to make his need pas s through the defiles of the signifier.” ... The subject has never done anything other than s cls s="trms">demands> (since infancy!)ss='lgc'>] <strcls cls s='strcls'>*strcls>ss='lgc'>{s cls s="trms">questions> ss='lgc'>ss='lgc'>=/= s cls s="trms">demands>ss='lgc'>}<strcls cls s='strcls'>*strcls>ss='lgc'>ss='lgc'>--> ss="ppl">Nancy
ss='lgc'>[the use of ‘s cls s="trms">transferens>ce’ is a way to account for the s cls s="trms">relations>ship between s cls s="trms"nttrm="already,spread">reads>ers and texts. the emphasis in ss="ppl">Lacan is on the ‘s cls s="trms">supposs>ed’ and not on the ‘know’. s cls s="trms"nttrm="already,spread">reads>er as sume that the text ‘knows’. ss='lgc'>ss='lgc'>--> What ss="ppl">Lacan's understanding of the s cls s="trms">transferens>ce points to is the fact that we must see the meaning of any given text not within the text itself but as a reconstruction between s cls s="trms"nttrm="already,spread">reads>er and text.ss='lgc'>] ss='lgc'>[in other words, s cls s="trms">transferens>ce is ‘a res cls s="trms">presens>tation of the s cls s="trms">pasts>’ (s cls s="trms">childs>hood and etc.) to the s cls s="trms">presens>t ss='lgc'>]
a pedagogical problemss='lgc'>: rapid s cls s="trms">transferens>cial turn-overss='lgc'>: going from one subject-s cls s="trms">supposs>ed-to-know to the other (ss='lgc'>ss='lgc'>=/= s cls s="trms"nttrm="already,spread">reads>ing)
ss='at'>#the kind of ‘s cls s="trms"nttrm="already,spread">reads>ing’ ss='lgc'>[encountering a text, artwork, speech, ourselves, etc.ss='lgc'>] that i am talking about is not about this s cls s="trms">transferens>cial energy directed towards the sujet s cls s="trms">supposs>é savoir. this practice of s cls s="trms"nttrm="already,spread">reads>ing is about to s cls s="trms"nttrm="already,spread">reads> together and to s cls s="trms"nttrm="already,spread">reads> ourselves s cls s="trms"nttrm="already,spread">reads>ing, to an atentivenes s to the way we are s cls s="trms"nttrm="already,spread">reads>ing or not-s cls s="trms"nttrm="already,spread">reads>ing or aberating from something and be attentive to that disjunctive movement. what is noncomprehension?span> what is the experience of nonunderstanding?span> and so on.
<strcls cls s='strcls'>*strcls>so, the sujet s cls s="trms">supposs>é savoir is the one who is structurally is in a place of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> which doesn't mean that subject is filled with or capable of offering power and knowls cls s="trms"nttrm="knowledge,Knowledge">edges> but that is projected s cls s="trms">ontos> that functional space<strcls cls s='strcls'>*strcls> ss='lgc'>ss='lgc'>--> sujet s cls s="trms">supposs>é savoir is merely a spatial determination?span> (is this related to my s cls s="trms">inters>ventive s cls s="trms">lecturs>es in outdoor spaces in order to sabotage ‘what is meant to signify’ of the spatial subject-s cls s="trms">supposs>ed-to-know?span>)
<strcls cls s='strcls'>*strcls>s s s is one of the effects of subjectivity ss='lgc'>-- a scenography of s cls s="trms">transferens>tial intensity ss='lgc'>: we credit that being with having knowls cls s="trms"nttrm="knowledge,Knowledge">edges> to transmit, and then we might also resist it.
ss='lgc'>ss='lgc'>---let's get out of this space!!?span>
ss='lgc'>--%span>ss='lgc'>--in the context of pedagogy, students regards their teachers as sujet s cls s="trms">supposs>é savoir, that they should know something. “it is the students’ s cls s="trms">supposs>ition of an art teacher who knows, who have something more than they have in themselves, that initiates the teaching and learning proces s rather than the art knowls cls s="trms"nttrm="knowledge,Knowledge">edges> actually pos ses sed by the teacher” (Hetrick). (is it the architectural s cls s="trms">gests>uress='lgc'>--the centerss='lgc'>--that produces the recognition of the teacher s cls s="trms">situs>ated as “teacher”?span>) <strcls cls s='strcls'>*strcls>“the spell of s cls s="trms">transferens>ce.” / at some point some s cls s="trms">gests>ure is taken by the student as a sign of hidden knowls cls s="trms"nttrm="knowledge,Knowledge">edges> and intention ss='lgc'>ss='lgc'>==> s cls s="trms">transferens>ce establishing itself; (how education ss='lgc'>[and s cls s="trms">lovs>e?span>ss='lgc'>] without s cls s="trms">transferens>ce looks like?span> ss='lgc'>ss='lgc'>--> ss="ppl">Julia ss="ppl">s s='trgt hghlght 1'href='?q=S'>Scher, ‘post-ss="ppl">Lacanian’ means that you don't ‘transfer’ to the art-work nor artist?span>) ss='at'>#s cls s="nms">harems>
parent ss='lgc'>ss='lgc'>--> teacher ss='lgc'>}ss='lgc'>ss='lgc'>==> what the student may desire to become (be recognized as)

s cls s="trms">accords>ing to ss="ppl">Lacan there is no s cls s="nms">Pirs> (ss='lgc'>~ ss='lgc'>[often iconoclastss='lgc'>] leader, guide, mentor, expert, knowing-hero, enlightener, rescuer knowing more, knowls cls s="trms"nttrm="knowledge,Knowledge">edges>able pedagogue/leader “helping students find themselves,” ss='lgc'>[ss='lgc'>ss='lgc'>--> my failed s cls s="trms">transferens>ce with s cls s="frds scrmbld">s s='trgt hghlght 1'href='?q=S'>Saeeds>ss='lgc'>])

ss='lgc'>ss='lgc'>-->?span> Discourse of the University<strcls cls s='strcls'>*strcls> ss='lgc'>: (s cls s="trms">syss>tematic) “knowls cls s="trms"nttrm="knowledge,Knowledge">edges>” replaces the nonsensical master signifier in the dominant commanding s cls s="trms">posits>ion; in this case the sujet s cls s="trms">supposs>é savoir dependent upon the related knowls cls s="trms"nttrm="knowledge,Knowledge">edges> of the Other, or the source of “the field” (journals, texts cls s="trms">books>s, etc.) ss='lgc'>ss='lgc'>==> (arbiter of) truth ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>*strcls>to transmit knowls cls s="trms"nttrm="knowledge,Knowledge">edges> that is als cls s="trms"nttrm="already,spread">reads>y given<strcls cls s='strcls'>*strcls>
ss='lgc'>[account of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> as a s cls s="trms">syms>bolic and s cls s="trms">socis>al s cls s="trms">networks>, master signifier, subject s cls s="trms">posits>ions,ss='lgc'>]

in placing the ‘text’ in the s cls s="trms">posits>ion of a knowing expert who has the answers s cls s="frds scrmbld">Lilis> (unconsciously) idealizes her texts, and of course when her ‘texts’ fail to satisfy that desire she s cls s="trms">demands>s ‘knowing’ from them in terms of cynicismss='lgc'>: the feeling or state of being annoyed and irritated by them. this is a structural space of ‘s cls s="trms">demands>’ in her. for me what is at stake is the complex s cls s="trms">naturs>e of encounter between s cls s="frds scrmbld">Lilis> and text which takes place in an artificial spacess='lgc'>--a s cls s="trms">syms>bolic spacess='lgc'>--that is at the same time the place of real investments of her desires.

ss='at'>@s cls s="frds scrmbld">Lilis>; is she (like the rest of us humans) looking for an active, predatory art?span>ss='lgc'>ss='lgc'>--> if non-s cls s="trms">communs>icative non-predatory non-kinetic ss='lgc'>[a common is sue with the students of choreography and dance in generalss='lgc'>] art exists on this planet, then we kave to learn “a whole new set of s cls s="trms">techns>iques.” ss='lgc'>[ss="ppl">La Guinss='lgc'>])
ss='lgc'>--the meter of ‘time,’ that es sential element, matrix and s cls s="trms">meass>ure of all kown human-s cls s="trms">animals> art. what if there are other metric s cls s="trms">syss>tems?span> art not as an action, but a reaction?span> not a s cls s="trms">communs>ication, but a reception?span> ss='lgc'>{ss='lgc'>-ss='lgc'>ss='lgc'>--> go tospan> my master studies Diploma on pas sivity in performance artss='lgc'>}

registers of ‘s cls s="trms">complains>ing’ in s cls s="frds scrmbld">Lilis>'s discourse. she is a bit like Faust groaning, habe nun akhhhhh Philosophie and so on. ss='lgc'>[Ach of s s='trgt hghlght 1'href='?q=S'>Sprachess='lgc'>] (that they have done all the work, they know everything, yet know not enough of what really counts ss='lgc'>[that is the incalculabless='lgc'>] and cannot be satisfied by mere knowls cls s="trms"nttrm="knowledge,Knowledge">edges> available to them. nor can they keep themselves to the restricted zone of knowability.) so s cls s="frds scrmbld">Lilis> saying “it's too much!” is a hysteric wish for ‘more’?span>
(ss="ppl">Freudian s cls s="trms">joks>e, the hysteric saysss='lgc'>: “is that all there is!?span>” while the s cls s="trms">neuros>tic saysss='lgc'>: “this is too much!” to the same object)

<strcls cls s='strcls'>*strcls>it was ss="ppl">Goethe who invented the super-ego, ss="ppl">Freud named it following him.

the all-or-nothing viewss='lgc'>: i know everything or i don't know anything, problem of scale, problem of ‘circumstancess='lgc'> = reality’
kloAQsvRkFY

the figure of the ‘accuser’ and the ‘straight talk’ for s cls s="frds scrmbld">Lilis>
...that people would speak s cls s="trms">literas>lly
going from proof to proof, from neces sity to neces sity ss='lgc'>ss='lgc'>--> displacement (ss='lgc'>ss='lgc'>=/= detour)

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ss='at'>@s cls s="frds scrmbld">Ekaterinas>; some other charactersss='lgc'>:
the jealous, the impas sioned, the persecutive, the s cls s="trms">erots>omaniacal,
s cls s="trms">complains>er,
noble trader,

s cls s="frds scrmbld">Ekaterinas>, asking for a s cls s="trms">fabus>lation?span> her totem making
ss="ppl">Deleuzian s cls s="trms">fabus>lationss='lgc'>: a s cls s="trms">ficts>ion made up by people in their proces s of becoming
making up s cls s="trms">storiess>
ss='lgc'>ss='lgc'>=/= s cls s="trms">ficts>ion (on its own; it doesn't have that s cls s="trms">relations> with becoming)

in which conditions the s cls s="trms">paranos>id mother occupies the failiour of the good-enough mother?span>
what constitutes the ‘site’ for her mother?span>

(how her) characters keep running into eachother in a universe of recursive connection (?span>)

<strcls cls s='strcls'>**strcls>s cls s="trms">storiess> that collect s cls s="trms">storiess><strcls cls s='strcls'>**strcls> ss='lgc'>[ss='lgc'>ss='lgc'>~= archive?span> my hypertext?span> a mouth full?span> ss='lgc'>--this s cls s="trms">specifis>c type of s cls s="trms">storiess> are ds cls s="trms"nttrm="danger,stranger">angers>ously s cls s="trms">worlds>ers, usually handed to the uns cls s="trms">questions>ed mechanics of universalized taxonomy and 17th century s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>sss='lgc'>: encyclopedic homogeneous tables. they are the stuff of s cls s="nms">ajayebs>ss='lgc'>]
(mispronounced by s cls s="frds scrmbld">Ekaterinas> > captured by s cls s="frds scrmbld">Hodas> > found object by s cls s="frds">s s='trgt hghlght 1'href='?q=S'>Sinas>)

s cls s="trms">storiess> that collect other s cls s="trms">storiess>ss='lgc'>:
stsrd cls s="lstsrd">1- archive ss='lgc'>ss='lgc'>~ss='lgc'>ss='lgc'>--> s cls s="trms">sorts>ability
stsrd> stsrd cls s="lstsrd">2- s cls s="trms">translats>ion ss='lgc'>ss='lgc'>~ss='lgc'>ss='lgc'>-->  linearity
stsrd> ss='lgc'>ss='lgc'>==> universality (that both these s cls s="trms">storiess> claim)
(my workspan> on hypertext s cls s="nms">apas ss> s cls s="nms">ajayebs> graph s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>s, is to deal within these conditions of s cls s="trms">storys>ing. my shift of s cls s="trms">inters>est)

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ss="large lg42" stl="font-size:120%"> (“dealing” ss='at'>@s cls s="frds scrmbld">Luizas>ss='lgc'>:)
(or in s cls s="frds scrmbld">Lilis>'s term “..a way to tackle is sues”)

ss='lgc'>[with ss="ppl">Avitalss='lgc'>]
<strcls cls s='strcls'>*strcls>modalities of dealing-withss='lgc'>:
-parasitism
span> -(under the spell) s cls s="trms">drugs>s ss='lgc'>ss='lgc'>=/= struggle (s cls s="trms">accords>ing to ss="ppl">Marxian protocolss='lgc'>: one is s cls s="trms">drugs>ged and disabled ss='lgc'>[Date-rape-s cls s="trms">drugs> as an incapas cls s="trms">citas>ting s cls s="trms">agens>tss='lgc'>] and neutralized by state s cls s="trms">apparatuss>, s cls s="trms">drugs>s are administrated and spend in all s cls s="trms">sorts>s of insidious ways.)
span> on the discourse of stupidityss='lgc'>: ss="ppl">Marx (in s cls s="trms">writs>ing to Engels says that he) believed that proletariat are stupid. ss="ppl">Marx's insight to replace the other s cls s="trms">drugs>s that have put so many into a stupor. people with s cls s="trms">Religs>ion are not around, they are praying somewhere to some s cls s="trms">hallucins>ation ss='lgc'>[this is ss="ppl">Marx, ss="ppl">Freud, ss="ppl">Nietzsche, and others in 20th centuryss='lgc'>] ss='lgc'>ss='lgc'>--> ideological stuporous s cls s="trms">drugs>s, ‘everyone is stoned on something’ ss='lgc'>ss='lgc'>=/= alert and lucid. ss='lgc'>[highly problematic!ss='lgc'>]
-this is about a body recognizing its ‘enemy’ (the figure of enemy for every and each of us and the way we “recognize” it, as s cls s="trms">histos>rical bodies and minds ins cls s="trms">herits>ing the boys of 20th century.) ss='lgc'>ss='lgc'>ss='lgc'>---- the state of the struggle depends on certain s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>ologies on ‘clean’ that are problematic and phantasmatic and on the loose. ss='lgc'>ss='lgc'>--> ss='lgc'>[the is sue is that there is no “clean body”.ss='lgc'>] how to do dirty work?span> (ss='lgc'>ss='lgc'>--> for ‘morality’ and ‘clean’ go to ss="ppl">Freud on the os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in on moralityss='lgc'>: morality began as we stopped sniffing our as ses and stood erect, nose in the air, away from the dirt ss='lgc'>[that we aress='lgc'>] ss='lgc'>ss='lgc'>--> morality's phobic appropriations and designations, ss='lgc'>[ss="ppl">Lacanss='lgc'>: from the genital order to the s cls s="trms">sublims>e; az kun be fayakon s>از کون به فیکونs> %span>ss='lgc'>ss='lgc'>--> ss='at'>#ouroboros ss='at'>#serpentss='lgc'>], ss='lgc'>[so when we stood up, stood erect, our genitals became center, exposing ourselves to the other, sexually centered exposuress='lgc'>], ss='lgc'>[ss='lgc'>], ss='lgc'>[ss='lgc'>],)
span> -ss="ppl">Marxianss='lgc'>: s cls s="trms">languages>/tool/art as a virus that infiltrates ideological structures
span> -ss="ppl">Lacoue-Labarthess='lgc'>: in 20th century there are three fundamental modalities of “dealing-with,” three modes of relatednes s to our concerns, our s cls s="trms">anxis>eties, our worries, our work, our projects ss='lgc'>[three major motifs for the thinkers that continue to provoke our thoughtsss='lgc'>]ss='lgc'>: (1) <strcls cls s='strcls'>*strcls>struggle<strcls cls s='strcls'>*strcls> that would be the ss="ppl">Marxian motor, the modality in terms of concern for s cls s="trms">socis>al justice. ss='lgc'>[ss="ppl">Delanda on ss="ppl">Marx ss='lgc'>ss='lgc'>--> a model of synthesisss='lgc'>: a conflict of ops cls s="trms">posits>esss='lgc'>] (2) <strcls cls s='strcls'>*strcls>s cls s="trms">mis sions><strcls cls s='strcls'>*strcls> as introduced and lunched by ss="ppl">Heidegger, who was on a s cls s="trms">mis sions>ss='lgc'>: we have a s cls s="trms">mis sions>, we have a s cls s="trms">mis sions> of transs cls s="trms">mis sions>, we have a s cls s="trms">mis sions> to inscribe thingsss='lgc'>--not from God but from what has happened to us and been left to us after the death of God (as ss="ppl">Nietzsche has announced.) ss='lgc'>{yes, without a proper addres s, a state of s cls s="trms">epistems>ic alert, and so onss='lgc'>} and (3) <strcls cls s='strcls'>*strcls>task<strcls cls s='strcls'>*strcls> ass cls s="trms">socis>ated with ss="ppl">Benjamin. the Aufgabe is that which inscribes in itself ‘giving up,’ the Aufgabe, it means it is impos sible, we take it on as a kind of ethical, political s cls s="trms">obligs>ation, but in the word Aufgabe is also ‘Gabe’ meaning ‘gift’ in German, it is gift and giving-up. ss='lgc'>[ss="ppl">Derrida beautifully asks to negotiate endles sly with the ‘given,’ even if the Gift that is given is poisonous.ss='lgc'>] ss='lgc'>ss='lgc'>-->ss='lgc'>{ we can see how operate but also how they contaminate (and leak into each other.) we might have a sense of three of themss='lgc'>}
span> -s cls s="trms">ontos>logy of “struggling” a way out of Aporia ss='lgc'>[denotes, in philosophy, a philosophical puzzle or state of puzzlementss='lgc'>] ss='lgc'>ss='lgc'>--> we can't! ss='lgc'>ss='lgc'>--> we must try to work to locate modalities of s cls s="trms">stags>nancy (rokud) without neces sarily seeing the Exit. how do we live with these catastrophic markers that mark us?span>
span> -Paleonymicsss='lgc'>: a certain operation s cls s="trms">accords>ing to which one continues to put old words to work. The use of a pre-existing word in a new context. ss='lgc'>-- we are stuck with old pomping meanings.
span> ss='lgc'>--(ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengers) connecting s cls s="trms">materis>alism with struggle ss='lgc'>ss='lgc'>--> (in s cls s="nms">apas ss>) we are descendants of this s cls s="trms">tropes>

for s cls s="frds scrmbld">Luizas>, the meaning of ‘ins cls s="trms">folds>’?span> instead of ‘unravel’?span> ss='lgc'>ss='lgc'>--> s cls s="trms">inters>face<strcls cls s='strcls'>*strcls>
(i want to point out the ‘synthesis’ in her work rather than the ‘analysis’ implied in the term ‘unravel’)

ss="ppl">Lacoue-Labarthe made ss="ppl">Heidegger pos sible to s cls s="trms"nttrm="already,spread">reads> for ss="ppl">Avital
(and that is what ss="ppl">Avital does, make a lot of things pos sible to s cls s="trms"nttrm="already,spread">reads> for me)

(to incorporate a) <strcls cls s='strcls'>*strcls>s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>orous hesitation<strcls cls s='strcls'>*strcls> (ss='lgc'>ss='lgc'>=/= s cls s="frds scrmbld"nttrm="Leonardo">Leos>'s “slownes s”)
going step by step in the confrontation (es sential to the uns cls s="trms">folds>ing of thought)
<strcls cls s='strcls'>**strcls>not turning ‘weaknes s’ (or s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>ical wearines s) into a (compelling) paraconcept ss='lgc'>[ss='lgc'><ss='lgc'>-- ss="ppl">Levinas does itss='lgc'>]
-taking on the the big topoi of the day like a warrior
span> courage ss='lgc'>--comesss='lgc'>ss='lgc'>--> from the <strcls cls s='strcls'>*strcls>s cls s="trms">abyss>s of needling fearfulnes s<strcls cls s='strcls'>*strcls>
<strcls cls s='strcls'>*strcls>German romantics invented the always-with-s cls s="trms">communs>ity, a living-with, a Mitsein practice of living life philosophically (full of moments of restricted solitude, pres sure zones, etc.)
(office of friendship...) i am friend in a ss="ppl">Freudian ambivalence, that means i undermine the friend, try to s cls s="trms">traps> him and catch him off guard
-if you are so calm, then i will try to bring you over to my side of the barricade of obses sional s cls s="trms">neuros>tic (a condition in which the mind is intruded upon against her will by images, ideas, or words. consciousnes s remains lucid and power to reason remains intact ss='lgc'>ss='lgc'>==> temporarily deprivation of individual of freedom of thought and action ss='lgc'>[ss='lgc'><ss='lgc'>== s cls s="trms">intras>psychic conflict of sexual os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in that mobilizes and blocks all flows of energy (in the case s cls s="trms">neuros>tic a source of pleasure to the s cls s="trms">childs> ss='lgc'>ss='lgc'>=/= hysteric)ss='lgc'>])
span> -when we s cls s="trms">writs>e do we need to des cls s="trms">monsts>rate a far-ranging grasp of the political consequences of every pos sible s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>physs>ical move?span>
span> ...prime mover or suspects such as ss="ppl">Plato, ss="ppl">Heidegger, ss="ppl">Derrida
<strcls cls s='strcls'>*strcls>accelerationss='lgc'>: that we are result-oriented, busines s-oriented, under the gun of gains, and subject to the push towards s cls s="trms">scies>ntific objectification ss='lgc'>ss='lgc'>=/= i try to work with s cls s="trms">differens>t degrees of attentionss='lgc'>: slowing down for checkpoints, allusive s cls s="trms"nttrm="cluster,club">clus>sters and s cls s="trms">denss>e indicators, that are also problematic and short-circuited (in my s cls s="trms">lecturs>es) ss='lgc'>ss='lgc'>==> to get to the <strcls cls s='strcls'>*strcls>notational space<strcls cls s='strcls'>*strcls> that we can calmly observe, examine and explore together.
-to be lucid about your own part taking in s cls s="trms">narcis ss>istic economy
span> <strcls cls s='strcls'>*strcls>s cls s="trms">mimes>sis<strcls cls s='strcls'>*strcls>ss='lgc'>: those things we are still stuck in in very covert and unavowed ways ss='lgc'>ss='lgc'>~ss='lgc'>-> ‘destiny’ (a term i use when i mean s cls s="trms">mimes>sis for us ss='lgc'>[-a disease that shows s cls s="trms">syms>ptoms characteristic of another diseasess='lgc'>])
(i am not pes simistic at all) i have just a catastrophic intuition that informs my grammar ss='lgc'>ss='lgc'>=/= s cls s="trms">mimes>tic hell

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<strcls cls s='strcls'>*strcls>s cls s="trms">complains>t (blocks ‘becoming’?span>)
-so if i am used to s cls s="trms">complains>t in all s cls s="trms">sorts>s and forms and shapes, what do i do if not s cls s="trms">complains>ing?span> that means i need to start learning new s cls s="trms">techns>iques of being in the s cls s="trms">worlds>.
span> -s cls s="trms">complains>, forms of protest, grievance, ss='lgc'><ss='lgc'>--(contamination)ss='lgc'>ss='lgc'>--> lament (sug s>سوگs>, zaje s>ضجهs>)
span> -diss cls s="trms">posits>ions of Beschwerde
span> -which minorities are ass cls s="trms">socis>ated with bitching and moaning?span> (naleh va shekayat s>ناله و شکایتs>, ghor s>غرولندs>, s>غرs>) (a feminine accent?span>!)
span>  -it is often said that “s cls s="trms">childs>ren should stop s cls s="trms">complains>ing”
span> “stop s cls s="trms">complains>ing” ?span>!! ss='lgc'>[ss='lgc'>ss='lgc'>~ss='lgc'>~> pointed to or relevant for s cls s="frds scrmbld">Lilis> alsoss='lgc'>]
<strcls cls s='strcls'>***strcls>s cls s="trms">complains>t ss='lgc'>: the disenfranchised (az hagh mahrum shodeh s>از حق محروم شدهs>) s cls s="trms">languages> of muted rage<strcls cls s='strcls'>***strcls>
what is (let's) bitching together?span>
is s cls s="trms">religs>ion one long s cls s="trms">complains>t?span> (ss='lgc'>--'reformation’ as a cover-up)
the “i prefer,” non-need, non-preference
<strcls cls s='strcls'>*strcls>forms of relatednes sss='lgc'>--in certain s cls s="trms">socis>eties the opening self of s cls s="trms">socis>ality consists in s cls s="trms">complains>ing. (starter-utterances; s cls s="trms">socis>al encounter involves nagging about your friends, parents, s cls s="trms">lovs>ers, etc.) ss='lgc'>--making friends is via s cls s="trms">complains>ing. (this is about the conditions of Mitsein, being-with) ss='lgc'>{non-affirmation ss='lgc'>ss='lgc'>~/=?span> s cls s="trms">complains>t; we mistake so easily non-affirmation with s cls s="trms">complains>ing. (is this s cls s="frds scrmbld">Lilis>'s take?span> her s cls s="trms">complains>ts about the insufficiencies of being.)ss='lgc'>} ss='lgc'>ss='lgc'>--> is s cls s="trms">complains>t parasitized by calls for retribution?span>
Klage (s cls s="trms">complains>t) ss='lgc'>--toss='lgc'>ss='lgc'>--> Anklage (accusation)
<strcls cls s='strcls'>*strcls>s cls s="trms">complains>t remains a repetitive fixation that feeds rather than exhausting its course (/ss="ppl">Avital, aw9Cv_wQ4CQ) ss='lgc'>-- it does not finish itself off, or move up the ladder of transformation ss='lgc'>[important for s cls s="frds scrmbld">s s='trgt hghlght 1'href='?q=S'>Sanas>ss='lgc'>], actually increases pain ss='lgc'>ss='lgc'>--> so, (s cls s="trms">accords>ing to the analystss='lgc'>:) s cls s="trms">complains> is jacking up one's suffering (the Analytiker can't take it anymore)
ss="ppl">Avital > ss="ppl">Kittlerss='lgc'>: the Ach of s s='trgt hghlght 1'href='?q=S'>Sprache, (in our s cls s="trms">histos>rical s cls s="trms">languages> usagess='lgc'>:) s cls s="trms">literas>ture or s cls s="trms">languages> as s cls s="trms">complains>t. sigh in s cls s="trms">literas>ture (also pointed out by s cls s="frds scrmbld">Lilis>)
ss='lgc'>--the s cls s="trms">moderns> techo-s cls s="trms">monsts>er Faust opens with the s cls s="trms">complains>
<strcls cls s='strcls'>**strcls>what is then a proper addres s?span>
...the wish for more

-do machines s cls s="trms">complains>t or lament?span>
span>
ss='at'>@s cls s="frds scrmbld">Luizas>; (one of sub-s cls s="trms">phenomens>on of utterance) <strcls cls s='strcls'>*strcls>blush<strcls cls s='strcls'>*strcls> registers a s cls s="trms">complains>t(?span>)
(ss='lgc'>ss='lgc'>--> to be noted that certain white skin-colors considered racistly “capable” of displaying moral s cls s="trms">anxis>ety.)
-a level of s cls s="trms">affects> and meaning that remains at the los s of words, between shame and exs cls s="trms">cites>ment, confes sion and disavow. blush speaks for her at moment when she cannot stand up for herself?span>
span> -or it betrays her with a sudden sps cls s="trms"nttrm="already,spread">reads> of skin-mapping releasing a secret or indexing a moral blemish (lakedar s>لکه دارs>), a pigmentation... (how to s cls s="trms"nttrm="already,spread">reads> it?span>)
span> -blush manages to register a s cls s="trms">complains>t and it signs off ss='lgc'>[cons cls s="trms"nttrm="cluster,club">clus>desss='lgc'>] at an unspoken accusation...
span> -blos soming of senses, cultural significance, who is capable of blushing?span> ss='lgc'>ss='lgc'>--> (decency's) <strcls cls s='strcls'>*strcls>outrage<strcls cls s='strcls'>*strcls> (ss='lgc'>ss='lgc'>--> libidinally charged, prompting a political arousal ss='lgc'>ss='lgc'>--> still a vitality stirs in the s cls s="trms">complains>tss='lgc'>--<strcls cls s='strcls'>*strcls>the s cls s="trms">complains>t can bring movement<strcls cls s='strcls'>*strcls>) ss='lgc'>[s cls s="frds scrmbld">Luizas>'s climate of resistance and her s cls s="trms">integrs>ated modality of ‘struggle'ss='lgc'>] ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>**strcls>inner life of morality<strcls cls s='strcls'>**strcls>
span> -flush?span>
span>
ss='lgc'>[s cls s="trms">complains>t,ss='lgc'>] is it is sued from a place of impotence or does it have the potential to move mountains?span> (ss="ppl">Avitalss='lgc'>--s cls s="frds">s s='trgt hghlght 1'href='?q=S'>Sinas>'s emergency supply of meaning)
can it arrive at any destination whatsoever?span>
‘s cls s="trms">complains>’ and ‘explain’ s cls s="trms">relations>ships
(s cls s="trms">laughs>ter as a form of s cls s="trms">complains>ing)
‘s cls s="trms">complains>’ and ‘politenes s’ s cls s="trms">relations>ships
what s cls s="trms">complains>t has to do with our s cls s="trms"nttrm="danger,stranger">angers>-management programs?span>

s cls s="trms">complains>t ss='lgc'>ss='lgc'>~/= lament (s cls s="trms">complains>t won't shut up but lament desires its ending)
lament is fined to mourning and los s ss='lgc'>ss='lgc'>~/= s cls s="trms">complains>t (resisting a fixed s cls s="trms">relations> to los s) seems unable to mourn
<strcls cls s='strcls'>*strcls>s cls s="trms">complains>t cannot mourn. ss='lgc'>[s cls s="trms">complains>t as a form of mourning-disorderss='lgc'>]
(is mourning busy with ‘continuity in life’?span> a s cls s="trms">worlds> that is not made of connectionsss='lgc'>: zendegi bi/ba tadavom s>زندگی‌ بیs>/s>با تداومs>, jahani ke be ham mortabet nist s>جهانی‌ که به هم مرتبط نیستs>)

is any critique not a s cls s="trms">complains>t?span> not throwing something in the field of s cls s="trms">complains>t?span> (ss='lgc'>ss='lgc'>--> s cls s="frds scrmbld">Luizas>, s cls s="frds scrmbld">Lilis>; certain forms of protest dominates their utterances)
ss='lgc'>--s cls s="trms">differens>t s cls s="trms">morphs>s of civic griefss='lgc'>--
(why am i concerned with s cls s="trms">complains>t of my friends?span> this is about checking my own infrastructural concerns about zones of encounter and redirecting oversized libidinal aggres sions, ss='lgc'>[and pain-relief?span> ss='lgc'>{is my workspan> all about (philosophical/artistic) pain-relief?span>ss='lgc'>}ss='lgc'>])

s cls s="trms">complains>t ss='lgc'>ss='lgc'>=/= staying within the boundaries of s cls s="trms">cods>ed gracefulnes s
(...credit reserved for non-s cls s="trms">complains>ers) ,,, ((minor scales of)) protest and breaking rhymes (of master discourse?span>) (ss='at'>@s cls s="frds scrmbld">s s='trgt hghlght 1'href='?q=S'>Sanas>, perturbed by manners of injustice; her libido ss='lgc'>[zist-maye s>زیست مایهs>, shur-e hayat s>شور حیاتs>ss='lgc'>] is at stake)
ss='lgc'>--when s cls s="trms">complains>t takes over and you don't even know if there is an injury anymore at the root of it.
(we are s cls s="trms">traves>ling behind its pos sible meaning-fields)

de-shamanization and s cls s="trms">translats>ion /(non-transparency should rule?span>!)

are we s cls s="trms">traps>ped in a grid of grievance?span>

s cls s="trms">differens>t forms of ‘maybe’ (i am trying to install?span>)

how s cls s="trms">complains>t is then s cls s="trms">situs>ated in ‘becoming’?span>

ss='lgc'>[...ss='lgc'>] s cls s="trms">complains>t haunts our era of desperate justice (s cls s="frds scrmbld">Xiris>, s cls s="frds scrmbld">s s='trgt hghlght 1'href='?q=S'>Sanas>, s cls s="frds scrmbld">Varinias>)
. a calling-s cls s="trms">syss>tem?span> a GPs s='trgt hghlght 1'href='?q=S'>S that has lost its signal?span>

maternal super-ego
political pas sion emerging as a defensive strategy
(ss='at'>@s cls s="frds scrmbld">Xiris>, is she trying to add-on the super-ego for her concern of s cls s="trms">socis>al justice?span>)

so, does s cls s="trms">complains>t prevent the arrival of change or make way for new forms of s cls s="trms">socis>ality?span>

“I can't s cls s="trms">complains>.” ss='lgc'>ss='lgc'>--> (a blockbuster;) those in stubborn destitution ss='lgc'>ss='lgc'>ss='lgc'>----that there is no addres s in the era of the becoming anonymous of God. ‘Who would pick up your call?span>’
however, “the friend, whether ghostly, futural, or closely bound in time, receives the brunt of the s cls s="trms">complains>t” ss='lgc'>--friends structurally s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>ens to disappointed expectation, disappointed s cls s="trms">worlds>lines s

what-should-have-been

On what approved s cls s="trms">contingens>cies, contractual loopholes, or s cls s="trms">transferens>tial coordinates could I pos sibly befriend another?span>

s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>physs>ical s cls s="trms">herits>age of friendship (... reconfigured personhood)

(how can I do things without being a psycho about it?span>)
(How do I know by which politics of friendship, grid or s cls s="trms">writs>ing practice I am being called up?span>)
a s cls s="trms">vocabulars>y existed to designate, approximate certain s cls s="trms">routins>es

R_dzvJYDZXM

CrGJIs s='trgt hghlght 1'href='?q=S'>S3quYY

(30.03.2017) Rabih Mroue and Hito s s='trgt hghlght 1'href='?q=S'>Steyerl duoss='lgc'>: concern for injustice and conservative justice call disguised under an elaborated and augmented s cls s="trms">complains>t (in the s cls s="trms">aesthets>ic terms of contemporary art s cls s="trms">markets>), non-reses cls s="trms"nttrm="search">arches>rs of their subjects and topics, they have no ‘topic’ only ‘resource’ (in the making of their own myth of the figure of artist,) ss='lgc'>[ss='lgc'>ss='lgc'>=/= when something becomes a topic for you, it bounds you to the unsettling commitments of curiosity and research and hard work.ss='lgc'>]
-in their notion of “Artist in the Reign of Terror” they ask disturbingly “but many individuals have died and it means nothing?span>!” with a sneer (artwork as puzkhand s>پوزخندs> ss='lgc'>ss='lgc'>--> ss='at'>@s cls s="frds scrmbld"nttrm="Alice,s s='trgt hghlght 1'href='?q=S'>Shariati">Alis> )
span> ss='lgc'>[<strcls cls s='strcls'>**strcls>“sneer” is a contemptuous or mocking smile, remark, or tone, coming from a family of sarcastic s cls s="trms">tropes>s of s cls s="trms">complains>t and ironizated s cls s="trms">complains>ingss='lgc'>]
-their art-work finds and flourishes in a terrain of terror. in their nonspeculative work there is no “but, what if” or “but, not yet” and therefore no ‘becomings’
span> -for Hito and Rabihss='lgc'>: zeitgenös sisch (contemporary)ss='lgc'> = grausam (atrocious)
span> -they dichotomize (fact/s cls s="trms">ficts>ion, real/unreal, etc.), rather than allowing a novel and s cls s="trms">inters>esting s cls s="trms">questions> to be raised
span> -what is the state of unknown in one's practice?span> rather than being a news s cls s="trms">agens>cy
span>

ss='lgc'>[negativity?span>ss='lgc'>]ss='lgc'>ss='lgc'>--> your bad feelings ss='lgc'>ss='lgc'>--> s>غرs> ghor s cls s="trms">complains>t ss='lgc'>--(turn it into)ss='lgc'>ss='lgc'>--> critique ss='lgc'>--(start doing)ss='lgc'>ss='lgc'>--> research ss='lgc'>--(get)ss='lgc'>ss='lgc'>--> diploma ss='lgc'>--(turn it into)ss='lgc'>ss='lgc'>--> phd ss='lgc'>--(make your)ss='lgc'>ss='lgc'>--> department of studies ss='lgc'>--(into)ss='lgc'>ss='lgc'>--> s cls s="trms">crafts> tradition
ss='lgc'>[you don't have to start with negativity!ss='lgc'>]
ss='lgc'>[you don't need to end in your own myth tradition!ss='lgc'>]

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ss='at'>@s cls s="frds scrmbld">Anouks> (ss='at'>@her “breathing archive”)ss='lgc'>: (ss="ppl">Lev ss="ppl">Manovich's) s cls s="trms">relations>ship between ‘s cls s="trms">inters>face’ and ‘s cls s="trms">datas>base,’ ‘perceptable’ to ‘information’. ss='lgc'>[s cls s="trms">Datas>base as s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Syms>bolic Formss='lgc'>: http://courses.ischool.berkeley.edu/i290-1/s04/s cls s="trms"nttrm="already,spread">reads>ings/manovich_s cls s="trms">datas>base.pdfss='lgc'>]
what is for s cls s="frds scrmbld">Anouks> ‘information’?span> and what is for her the s cls s="trms">relations>ship between information, knowls cls s="trms"nttrm="knowledge,Knowledge">edges>, s cls s="trms">inters>face, and perceptable?span>
for her what is the s cls s="trms">relations>ship between ‘information’ and ‘ins cls s="trms">finits>e’?span> (ins cls s="trms">finits>e as the universe of all pos sible images)

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ss="large lg1" stl="font-size:137%"> <strcls cls s='strcls'>*strcls>s cls s="frds scrmbld">Pierres>'s ‘s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>hts of nerves’ ss='lgc'>ss='lgc'>--> “talking to everybody”
ss='lgc'>[s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>hts of nervesss='lgc'>: you are promted to do what you do out of disgust, outrage, fear, or driven by s cls s="trms">anxis>ety, you don't know why, you are compelled towards an object or project or thing or unthingss='lgc'>]

<strcls cls s='strcls'>*strcls>s cls s="frds scrmbld">s s='trgt hghlght 1'href='?q=S'>Sebas>ss='lgc'>: for him “s cls s="trms">narrats>ive ss='lgc'>ss='lgc'>=/= complex” (the s cls s="trms">questions> of “complexity's s cls s="trms">situs>atednes s”) for himss='lgc'>: “multiple perspectives ss='lgc'>ss='lgc'>==> coherency (ss='lgc'>ss='lgc'>=/= bi-rabt s>بی‌ ربطs>, na-ham-dusti s>ناهمدوستیs> ?span>)” (is his idea of “coherency” leads to ‘friendship’?span> is for s cls s="frds scrmbld">s s='trgt hghlght 1'href='?q=S'>Sebas> ‘amity’ ss='lgc'>[ravabet-e hasane s>روابط حسنهs>ss='lgc'>] at stake?span> )
s cls s="frds scrmbld">s s='trgt hghlght 1'href='?q=S'>Sebas>'s s cls s="trms">epistems>ological object(?span>)ss='lgc'>: ‘evidence’ (ss='lgc'>=/?span>ss='lgc'>=>! cordial diss cls s="trms">posits>ions)

(complexity is the name of our game. ss="ppl">ss="ppl">Haraway)

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my current work and s cls s="trms">inters>est involves the investigation of individualized subject formation (tajarode nafs s>تجرد نفسs> ?span>); s cls s="trms">inters>rogating the production of s cls s="trms">languages>; and tracing the divisible distinguishing limits between s cls s="trms">categs>ories of human, s cls s="trms">animals>, and s cls s="trms">monsts>rous.
ss='at'>#subjects of s cls s="trms">inters>estss='lgc'>: The s cls s="trms">translats>or, s cls s="trms">languages>, the s cls s="trms">sublims>e, s cls s="trms">animals>s/s cls s="trms">animals>ity, s cls s="trms">techns>icity/mechanicity, the divine/sacred,

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the myth of Poros, Penia, and Eros for s cls s="frds scrmbld">Aelas>ss='lgc'>:
(in ss="ppl">Plato's s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Syms>posium;) Penia, the “s cls s="trms">childs> of poverty,” decides to forcefully impregnate herself with the inebriated Poros, “the personification of plenty,” who is always in ops cls s="trms">posits>ion with aporia, (ss='lgc'>~ snafu before aporia,) “puzzlement, which breaks with the logic of identity,” and thus defining aporia. The result of this union is Eros...
poverty ss='lgc'>+ ss='lgc'>{plenitude ss='lgc'>× aporiass='lgc'>} ss='lgc'>ss='lgc'>==> eros ss='lgc'>: ss='lgc'>{s cls s="trms">agens>cy of pas sivity ss='lgc'>+ resourcefulnes sss='lgc'>}
stsrd cls s="lstsrd">1-s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>physs>ical inquiry begins from ‘aporia’
stsrd> stsrd cls s="lstsrd">2-rationas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> inquiry begins from ‘a s cls s="trms">priors>i’
stsrd> stsrd cls s="lstsrd">3-s cls s="trms">s cls s="trms">empiris>cs>ist inquiry begins from ‘tabula rasa’ (hakim's beginning)
stsrd> /
/
stsrd cls s="lstsrd">4-mystical inquiry begins from ‘s cls s="trms">affects>ive a posteriori’ (effect, s cls s="trms">wonders>, heyrat, tahayor)
stsrd>

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sci-fi is s cls s="trms">imagis>ning the elsewhere inside mortality. (ss='lgc'>ss='lgc'>==> feminism stakes in s s='trgt hghlght 1'href='?q=S'>SF)

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<strcls cls s='strcls'>*strcls>make a series of studio photos with white clear backs, two s cls s="trms">differens>t genders s cls s="nms">irans>ians having a physical/s cls s="trms">verbs>al fight or some s cls s="trms">sorts> of aggres sive encounter

<strcls cls s='strcls'>*strcls>the idea is to s cls s="trms">writs>e a script for a movie or short series, combining the s cls s="trms">histos>rical 14th century s cls s="nms">Irans> with the 14th century s cls s="trms">imagis>nal s cls s="trms">beasts> s cls s="trms">fables>s from the s cls s="nms">ajayebs>. the camera creats a non-exotic continuation between the two

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ss='lgc'>[with ss="ppl">ss="ppl">Kenneyss='lgc'>]

-how to let emerge a s cls s="trms">serios>usnes s as collective s cls s="trms">matters>s of care?span>
span> -how to stimulate s cls s="trms">pragmas>tic s cls s="trms">questions>s about how to s cls s="trms">crafts> relevant knowls cls s="trms"nttrm="knowledge,Knowledge">edges>?span>
span>
speculation is all about s cls s="trms">pragmas>tism

capitas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> speculation ss='lgc'>: “one must speculate to accumulate” ss='lgc'>ss='lgc'>=/= relating &span> s cls s="trms">narrats>ing

s cls s="trms">scies>ntific speculation &span> venture capital ss='lgc'>ss='lgc'>==> big s cls s="trms">epistems>ic/financial pay-offs or costly dead ends ss='lgc'>[ss='lgc'>ss='lgc'>=/= (ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengers's notion of speculative) <strcls cls s='strcls'>*strcls>being at risk with ones claims<strcls cls s='strcls'>*strcls> ss='lgc'>ss='lgc'>=/= received notions of s cls s="trms">authors>ity or rationalityss='lgc'>]

(an abstract challengess='lgc'>:) to bring s cls s="trms">specifis>city and s cls s="trms">imagis>native traction

<strcls cls s='strcls'>*strcls>speculation is a more feral practice
(s cls s="trms">wilds>) speculation ss='lgc'>[always improperss='lgc'>] ss='lgc'>ss='lgc'>=/= proper s cls s="trms">scies>nce ss='lgc'>: rational production of univerasal knowls cls s="trms"nttrm="knowledge,Knowledge">edges>
-speculation is not about what there is but what there might be
span> -speculation is on the side of the pos sible ss='lgc'>ss='lgc'>=/= probable (ss='lgc'>ss='lgc'>--> ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengers)
span>
speculative operations (quietly) insist that <strcls cls s='strcls'>*strcls>another s cls s="trms">worlds> is here<strcls cls s='strcls'>*strcls> (ss='lgc'>ss='lgc'>--> my s cls s="nms">ajayebs>) ss='lgc'>ss='lgc'>=/= the smooth operation of busines s-as-usual (,, s cls s="trms">inters>rupting it)

for my s cls s="nms">ajayebs>, how can i carve out a space to nurture my idea?span> ss='lgc'>ss='lgc'>--> nest-building ss='lgc'>--s cls s="trms">posits>ion/placess='lgc'>ss='lgc'>--> digging out a bit of earth

<strcls cls s='strcls'>*strcls>speculative s cls s="trms">s cls s="trms">empiris>cs>ism ss='lgc'>: s cls s="trms">scies>ntific ss='lgc'>+ s cls s="trms">narrats>ive
working with s cls s="nms">ajayebs> so that it might stimulate a specualtive s cls s="trms">s cls s="trms">empiris>cs>ism for s cls s="trms">composs>ing more livable s cls s="trms">worlds>s ss='lgc'>ss='lgc'>--> s cls s="nms">ajayebs>'s storied biospheres

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ss='thdf'>the notion of ‘magic’ in popular TV series, such as ‘Harry Potter’ franchise and ‘The Magicians’ among many others, and s cls s="trms">instrus>mentalization. magic as information s cls s="trms">techns>ology that is completely s cls s="trms">instrus>mentalized. the capitas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> ideology of ‘tool’ and ‘usefulnes s’ are insinuated heavily in the hipster figures of ‘The Magicians’ in the way that they s cls s="trms">inters>upt s cls s="trms">histos>ry and knowls cls s="trms"nttrm="knowledge,Knowledge">edges>-burdened living. “stop the s cls s="trms">histos>ry les sen! tell me how do we kill the s cls s="trms">beasts> with it?span>” (the stupidity of the hipster hero moving through the matrix of merely teleological s cls s="trms">phenomens>a, stripping pleasure off thinking...)
(utopian?span>)

what a magic spell is good for if it is not a leverage?span>

ss='lgc'>[titless='lgc'>]
The Magicians and The Absolute Freedom and Terror

(‘The Magicians’ss='lgc'>:) magicss='lgc'>: s cls s="trms">instrus>mentalizing the logos
knowls cls s="trms"nttrm="knowledge,Knowledge">edges> is s cls s="trms">literas>l ss='lgc'>ss='lgc'>--> magic spells are s cls s="trms">literas>l ss='lgc'>{the result of magic spell is predeterminedss='lgc'>}. in this case, the magic is both an s cls s="trms">instrus>ment of power and rs cls s="trms">enuncs>iation of knowls cls s="trms"nttrm="knowledge,Knowledge">edges>
(ss="ppl">Heideggerian) s cls s="trms">techns>e of the Western project is an s cls s="trms">instrus>mentality that takes over, arrests, or enframes what it desires to manipulate or contain. (ss="ppl">s cls s="frds scrmbld"nttrm="Christianson">Christians> ss="ppl">Hubert's notes)
ss='lgc'>ss='lgc'>=/= s cls s="trms">poiess>is, a bringing-forth (in ss="ppl">Heideggerss='lgc'>: blooming of the blos som) (also s cls s="trms">Greeks>)

“ss='lgc'>[(for the s cls s="trms">techns>o-s cls s="trms">monsts>er-magicians) everything isss='lgc'>] s cls s="trms">cods>e to be cracked”

a kind of fantasies that Don ss="ppl">ss="ppl">Ihde calls s cls s="trms">techns>o-fantasy, which have been part of the transhumanism since 19th century

ss="large lg14" stl="font-size:124%"> the toxic distinction between s cls s="trms">techns>e from s cls s="trms">epistems>e (since ss="ppl">Homer). ‘The Magician’ sugs cls s="trms">gests>s magic as a s cls s="trms">techns>ology or tool apart from its context of involvements and referentialities ss='lgc'>: a hermeneutic or alterity s cls s="trms">relations> ss='lgc'>ss='lgc'>=/= (ss="ppl">Heideggerss='lgc'>:) the tool is an s cls s="trms">embods>iment s cls s="trms">relations>
(one of the characters even states that humans without magic invented computers as replacement)

‘The Magician’ dismis ses the generation of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> in the praxis of tool-use. s cls s="trms">scies>nce/magic is s cls s="trms">pragmas>tic s cls s="trms">relations> of s cls s="trms">s cls s="trms">equips>s>ment or tools as s cls s="trms"nttrm="already,spread">reads>y-to-hand. the ideology of a knowls cls s="trms"nttrm="knowledge,Knowledge">edges> s cls s="trms">relations>ss='lgc'>: magic (as tool) is s cls s="trms">presens>t-at-hand ss='lgc'>ss='lgc'>--> s cls s="trms">ontos>logical s cls s="trms">relations>ship to the s cls s="trms">worlds> (ss='lgc'>ss='lgc'>ss='lgc'>----the characters want to go and have an icecream when they are finished with all the magical fights.)
this notion of magic as tool (ss='lgc'>ss='lgc'>=/= s cls s="trms">epistems>ological object) in use achieves (what Don ss="ppl">ss="ppl">Ihde calls) <strcls cls s='strcls'>*strcls>s cls s="trms">instrus>mental transparency<strcls cls s='strcls'>*strcls> ss='lgc'>ss='lgc'>--> It “withdraws” when in use, but becomes conspicuous again when broken or mis sing ss='lgc'>[ss='lgc'>ss='lgc'>--> this is precisely the standard account of s cls s="trms">techns>ology in high-s cls s="trms">techns>o-s cls s="trms">scies>ntific capitas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> sunny s cls s="trms">socis>etiesss='lgc'>] ss='lgc'>ss='lgc'>--> ss='thdf'>the idea that magicians can “forget” (or “lose”) their magic sugs cls s="trms">gests>s a guarantor of s cls s="trms">instrus>mental transparency of magic (or knowls cls s="trms"nttrm="knowledge,Knowledge">edges>).
-the popular vision of magic hinges around the desire for total transparency<strcls cls s='strcls'>**strcls>
span> -this s cls s="trms">instrus>mental rationality is the heart of the s cls s="trms">moderns>izing project (which characterizes capitalism) ss='lgc'>ss='lgc'>--> the value-free calculable efficiency of administrative proces ses (ss='lgc'>ss='lgc'>--> a project of domination and denial of dependence) (ss='lgc'>=?span>ss='lgc'>=> Auschwitz)
span>
(how to make The Magician's bounded utilitarian individualism unthinkable?span>)

(Frankfurt s s='trgt hghlght 1'href='?q=S'>Schoolss='lgc'>:) s cls s="trms">techns>ology ss='lgc'>ss='lgc'>~= s cls s="trms">instrus>mental reason ss='lgc'>ss='lgc'>~= reification (madiat, jesmiat) as reason
(ss="ppl">Habermasss='lgc'>:) s cls s="trms">syss>tems rationality, economic and bureaucratic rationality (ss='lgc'>ss='lgc'>==> patterns of meaning rendered functional) ss='lgc'>ss='lgc'>=/= s cls s="trms">communs>icative proces ses that sustain the lifes cls s="trms">worlds>

the same ss="ppl">Platonic tradition producesss='lgc'>: ss='lgc'>{theory ss='lgc'>ss='lgc'>=/= practicess='lgc'>} ss='lgc'>ss='lgc'>==> ss='lgc'>{mind ss='lgc'>ss='lgc'>=/= bodyss='lgc'>} ss='lgc'>ss='lgc'>==> ss='lgc'>{"conceptual” ss='lgc'>ss='lgc'>=/= “s cls s="trms">materis>al"ss='lgc'>} (and privileging one over the other)
(for the Frankfurt s s='trgt hghlght 1'href='?q=S'>School) truthss='lgc'> = "a moment of correct praxis”

what is at stake is the way ‘The Magician’ heroes’ way of non-relating to an entire environment and with it to an implicit “s cls s="trms">worlds>” that they inhabit.
...that s cls s="trms">scies>nce is an ‘account’ of reality not a ‘tool’ for coping with it
...when the s cls s="trms">worlds> and the s cls s="trms">instrus>ment s cls s="trms">inters>act
descriptions of the affordances of indis soluble s cls s="trms">instrus>ment / s cls s="trms">worlds> complexes are at stake

then how can we think magic/knowls cls s="trms"nttrm="knowledge,Knowledge">edges>/s cls s="trms">scies>nce without s cls s="trms">instrus>mentalization (‘something in order to’)?span>

ss='thdf'>the notion of ‘s cls s="trms">worlds>’ and ‘s cls s="trms">worlds>ing’ in other Hollywood sci-fi franchises, and the way a s cls s="trms">worlds> (ss='thdf'>for example survival in Mars in ‘The Martian,’ surviving “outer space” in ‘Gravity,’ “pure s cls s="trms">wonders>” and “s cls s="trms">abyss>sal unknown” in many Icarusian space exploration moves and movies, the deprived Earth in ‘s cls s="trms">Inters>stellar,’ and so on) is rendered dead or ds cls s="trms"nttrm="danger,stranger">angers>ous or prosperous, ideologies of s cls s="trms">anthrops>ocentric extensionalism.

(this directly concerns my s cls s="nms">ajayebs> s cls s="nms">apas ss> research about the s cls s="trms">pasts>, because hollywood constantly making s cls s="trms">scies>nce s cls s="trms">ficts>ions about the s cls s="trms">pasts>.)

ss='lgc'>[as much as Matt Damon is s cls s="trms">schizos>-constructing a s cls s="trms">socis>al environment (on “dead” Mars trying to contact “home”), s cls s="nms">Cinderellas>'s s cls s="trms">schizos>-s cls s="trms">affects>ive s cls s="trms">relations> with the talking s cls s="trms">animals>s is doing the samess='lgc'>: talking back to a s cls s="trms">worlds> that talks to her, where Matt is only able to talk to home station. I think we have better chances with s cls s="nms">Cinderellas>'s kind of split personality.ss='lgc'>]

s cls s="trms">Moderns>ity ss='lgc'>ss='lgc'>--> “Project of Enlightenment” ss='lgc'>: s cls s="trms">religs>ion ss='lgc'>ss='lgc'>=/= s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>physs>ics ss='lgc'>ss='lgc'>--> s cls s="trms">scies>nce ss='lgc'>+ morality ss='lgc'>+ art ss='lgc'>ss='lgc'>-->  objective s cls s="trms">scies>nce ss='lgc'>+ universal morality ss='lgc'>+ law  ss='lgc'>ss='lgc'>ss='lgc'>----ss='lgc'>{each with its own “inner logic"ss='lgc'>}
(ss="ppl">Luhmann; s cls s="trms">transits>ion to s cls s="trms">moderns>ss='lgc'>:) stratified and hierarchical organization ss='lgc'>--toss='lgc'>ss='lgc'>--> “functionally s cls s="trms">differens>tiated” organization
(project of s cls s="trms">moderns>ity requires) a universally as sumed but nowhere concretely localizable lifes cls s="trms">worlds><strcls cls s='strcls'>***strcls> (ss='lgc'>ss='lgc'>=/=?span> s cls s="trms">situs>ated knowls cls s="trms"nttrm="knowledge,Knowledge">edges>s)
s cls s="trms">moderns> person ss='lgc'>: the self-fulfilling and self-justifying observing subject

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(ss="ppl">Freud's) egoss='lgc'>: the record of abandoned object cathexes
(cathexes ss='lgc'>ss='lgc'>~= electrical charge; the libidinal energy invested in some idea or person or object)

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(15.02.2017) three objects from s cls s="nms">apas ss>ss='lgc'>:
-s cls s="trms">complains>t
span> -evidence
span> -monologue
span>

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on futurity; in s s='trgt hghlght 1'href='?q=S'>SF capital (Mark Fisher) the information (somewhere between cybernetic futurism and “New Economy”) is a direct generator of economic value ss='lgc'>ss='lgc'>==> ‘the information about the future’ circulates as as increasingly important commodity<strcls cls s='strcls'>*strcls> (ss="ppl">Eshun)

s s='trgt hghlght 1'href='?q=S'>SFss='lgc'>: engineering feedback between its preferred future and its becoming s cls s="trms">presens>t ss='lgc'>--✕span>ss='lgc'>ss='lgc'>--> future ss='lgc'>ss='lgc'>--> manufacturing tools capable of s cls s="trms">inters>vention (ss='lgc'>ss='lgc'>=/=?span> disruption; the s s='trgt hghlght 1'href='?q=S'>Sun Ra, character in the movie The Place is The s s='trgt hghlght 1'href='?q=S'>Space, disrupts when he enters the youth s cls s="trms"nttrm="cluster,club">clus>b.)

ss='at'>@s cls s="frds scrmbld"nttrm="Alex,Alert,Aleph,Ales si">Ales> ss='lgc'>--herss='lgc'>ss='lgc'>--> predatory features/futures ss='lgc'>: (a space for researchingss='lgc'>[?span>ss='lgc'>] dimensions of) anticipatory designs, projects of emulation, manipulation, parasitism, s cls s="trms">inters>pellation into a bs cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht corporate tomorrow ss='lgc'><ss='lgc'>== faces smiling at screens (ss='lgc'>ss='lgc'>-->?span> a bitter s cls s="trms">joks>e)
-in her criticism of “eurocentrism” how are afrofuturism and arabfuturism located?span> (curatorial) let's invite them as her allies in Hansaring s s='trgt hghlght 1'href='?q=S'>Studio.
span>
counters cls s="trms">mems>orial mediated practices

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s>خودشیفتگیs> khodshiftegiss='lgc'>:
ss='lgc'>[s cls s="trms">narcis ss>istic personality disorderss='lgc'>]
(exaggerated feeling of) self-importance, self-absorbed, self-perception of being unique, s cls s="trms">situs>ated within self-s cls s="trms">presens>tation, sense of entitlement s>حق به جانبs> and self-centerednes s schema
adult s cls s="trms">neuros>tic's sense of omnipotence ss='lgc'>ss='lgc'>--> relic of the old megalomania of infancy (ss='lgc'>~ all s cls s="trms">paranos>ic disorders) (ss='lgc'>ss='lgc'>~ss='lgc'>-> hurt with denial)

(ss="ppl">Freud's) primal statess='lgc'>: ss='lgc'>{id ss='lgc'>ss='lgc'>~= ego ss='lgc'>ss='lgc'>~= external s cls s="trms">worlds>ss='lgc'>}ss='lgc'>--(not s cls s="trms">differens>tiated)
one could not lay hold of oneself as other ss='lgc'>ss='lgc'>==> s cls s="trms">narcis ss>ism expires
(ss="ppl">Lacan's) egoss='lgc'> = another ss='lgc'>}ss='lgc'>ss='lgc'>==> the specular ego (in the mirror s cls s="trms">stags>e) ss='lgc'>ss='lgc'>=/= s cls s="trms">narcis ss>istic
(‘ss='lgc'>ss='lgc'>=/=’ ss='lgc'>: s cls s="trms">erots>ic attraction or aggres sive tension)

ss="ppl">Nietzschess='lgc'>: the utterance “I am ugly” created “the beautiful”
ss='lgc'>[does this meanss='lgc'>: “I am beautiful” created “the ugly” (in the other and s cls s="trms">worlds>)?span>ss='lgc'>]

s cls s="trms">sublims>ation is pas sion transformed
or, object displacement, transformation of instincts,
a desuxualization (from primary to secondary s cls s="trms">narcis ss>ism) (ss='lgc'>ss='lgc'>--> what is s cls s="frds scrmbld">Aelas>'s “thirst for knowls cls s="trms"nttrm="knowledge,Knowledge">edges>”?span>)ss='lgc'>ss='lgc'>~ss='lgc'>ss='lgc'>~ss='lgc'>ss='lgc'>--> uns cls s="trms">folds>ing into (s cls s="trms">differens>tiated elements of a onenes s of) instinctual-spiritual experience. (s cls s="frds scrmbld">Aelas>'s) ‘onenes s’ ss='lgc'>[an os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>inal unity ss='lgc'>+ one hidden and defended againstss='lgc'>] stays alive as connection?span> ss='lgc'>ss='lgc'>--> the s cls s="trms">questions> of desire for s cls s="frds scrmbld">Aelas> is about this hidden linkage.
ss='lgc'>[s cls s="trms">transits>ional objects, play, modifications of the pleasure principle, genital function,ss='lgc'>]
,
(noted by ss="ppl">s cls s="frds scrmbld"nttrm="Christianson">Christians> ss="ppl">Hubertss='lgc'>: for ss="ppl">Loewaldss='lgc'>:) <strcls cls s='strcls'>*strcls>s cls s="trms">erots>icism is genuine s cls s="trms">sublims>ation<strcls cls s='strcls'>*strcls> ss='lgc'>: a reconciliation in the area of ego development and of s cls s="trms">inters>nalization. (ss='at'>@s cls s="frds scrmbld">Aelas>)
-des cls s="trms">sublims>ation (of reason?span>)
span> objective of sexuality conceptual transformation into Eros ss='lgc'>ss='lgc'>--> (asking s cls s="frds scrmbld">Aelas> with ss="ppl">Marcusess='lgc'>:) what is the non-repres sive s cls s="trms">sublims>ation of the resexualized body?span> (ss='lgc'>ss='lgc'>=/= s cls s="trms">neuros>tic reactivation of s cls s="trms">narcis ss>istic libido)
why Eros is so powerful?span> what kind of s cls s="trms">sublims>ation is the culture-building power of Eros?span>

in ss="ppl">Derrida, s cls s="trms">narcis ss>ism is the pas sage to the Other, and not neces sarily merely a collapse into oneself.

auto-s cls s="trms">erots>ic solipsism

s>باطل کردن طلسم ضمیرs> the ego appears ss='lgc'>[displaced elsewhere in the s cls s="trms">worlds> as an effectss='lgc'>] as the result of primary s cls s="trms">narcis ss>ism?span>
(batel kardan-e telesm-e zamir) dispulsion of ego
<strcls cls s='strcls'>*strcls>ego forms in the s cls s="trms">worlds><strcls cls s='strcls'>*strcls> (ss="ppl">Lippit)

auto-s cls s="trms">erots>ic economy

the ego in the island, finding footprints of the others
(ss="ppl">Freudian protocols of existencess='lgc'>:) there is no s cls s="trms">worlds>, there is only islands. ss='lgc'>ss='lgc'>--> multiplicity of isolations ss='lgc'>ss='lgc'>~ss='lgc'>-> individuation

“In s cls s="trms">narcis ss>ism the ego disappears from the s cls s="trms">worlds> and reappears in the s cls s="trms">imagis>nary realm of invisible s cls s="trms">inters>iority.” (ss="ppl">Lippit)

ss='lgc'>{the s cls s="trms">erots>ic attachment to outside objectsss='lgc'>}ss='lgc'><ss='lgc'>--s cls s="trms">pervs>ert ss='lgc'>ss='lgc'>=/= s cls s="trms">narcis ss>istss='lgc'>ss='lgc'>-->ss='lgc'>{withdraw, calls it “instinct for self preservation"ss='lgc'>} (a shortcutss='lgc'>: my way of undering my own s cls s="trms">narcis ss>istic tendencies has been through s cls s="trms">pervs>ersity.)

ss='lgc'>[for s cls s="frds scrmbld">Juans>:ss='lgc'>] (artistic) s cls s="trms">narcis ss>ism ss='lgc'>ss='lgc'>=/=?span> fos silization (ss='lgc'>ss='lgc'>~ss='lgc'>->?span> s cls s="trms">mimes>sis)

<strcls cls s='strcls'>*strcls>s cls s="trms">mimes>sis<strcls cls s='strcls'>*strcls> is not about form
in order to res cls s="trms">presens>t the character of the s cls s="trms">supposs>ed ‘word’ of another
s cls s="trms">mimes>sis ss='lgc'>+ s cls s="trms">techns>e ss='lgc'>ss='lgc'>~= copy (ss='at'>@s cls s="frds scrmbld">Juans>)

diegesis ss='lgc'>ss='lgc'>=/=?span> s cls s="trms">mimes>sis
(telling) ss='lgc'>-- (showing)
(recounted) ss='lgc'>-- (enacted)
ss='lgc'>}ss='lgc'>ss='lgc'>--> s cls s="trms">poiess>is _////(actually a useful and neces sary s cls s="trms">differens>ce, synthesized by the s cls s="trms">Greeks>sss='lgc'>--ss="ppl">Plato and ss="ppl">Aristotle)
(...and what about the s cls s="trms">questions> of the medium?span>)

<strcls cls s='strcls'>*strcls>s cls s="frds scrmbld">Juans>'s s cls s="trms">relations>ship with the (in)dependency of the individuated self of the artistss='lgc'>--in this case himselfss='lgc'>--by means of s cls s="trms">mimes>tic s cls s="trms">techns>e is to overcome the visual artist's s cls s="trms">narcis ss>ism?span>

(s cls s="frds scrmbld">Pierres>ss='lgc'>:) being alone ss='lgc'>ss='lgc'>--> s cls s="trms">mimes>sis ss='lgc'>ss='lgc'>--> through s cls s="trms">mimes>tic s cls s="trms">intras>-acting with the other
(s cls s="frds">s s='trgt hghlght 1'href='?q=S'>Sinas>ss='lgc'>: there is no “being alone” only ‘feeling lonely’ which is itself a form of s cls s="trms">intras>-acting ss='lgc'>: s cls s="trms">inters>nalizing an external s cls s="trms">phenomens>a. “lonelines s” is a belief that one has.)

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s cls s="trms">narcis ss>ism as a s cls s="trms">mimes>tic and performative mode
transindividual s cls s="trms">narcis ss>ism ss='lgc'>--Maitrass='lgc'>ss='lgc'>--> movement of the subject beyond ethnicity (ethnic formations that the bio-political proces ses of s cls s="trms">inters>pellation s cls s="trms">demands> of the subject)
remediation of ethnic s cls s="trms">narcis ss>ism

ss='lgc'>[Maitra's queer diasporic s cls s="trms"nttrm="already,spread">reads>ing practice ofss='lgc'>] (in diaspora media theory) performing an identity (that is “s cls s="nms">Irans>ian” for example)

<strcls cls s='strcls'>*strcls>s cls s="trms">inters>media<strcls cls s='strcls'>*strcls> (ss='lgc'>ss='lgc'>=/= multimediass='lgc'>: fuse disparate media)
frictions between s cls s="trms">differens>t media
conceptual s cls s="trms">inters>play between media
space of alchemical transformation
(at the level of) conflict of s cls s="trms">inters>pretations
radical understanding of s cls s="trms">inters>disciplinarity

diasporass='lgc'>: no longer having a clear answer to “where are you from?span>”

what might we learn from s cls s="trms">narcis ss>ism (from s cls s="trms">mimes>sis)?span>
mediate and fracture the s cls s="trms">writs>ing of the self

woundss='lgc'>: disconnected event
not adding up to a comprehensive s cls s="trms">narrats>ive of the ethnic self

<strcls cls s='strcls'>*strcls>ego-under-construction<strcls cls s='strcls'>*strcls>
ss="ppl">Freud's primary s cls s="trms">narcis ss>ism, we s cls s="trms">lovs>e ourselves before s cls s="trms">lovs>ing others
(for the s cls s="trms">childs>) s cls s="trms">narcis ss>ismss='lgc'> = s cls s="trms">inters>mediate
(secondary) s cls s="trms">narcis ss>ismss='lgc'>: the proces ses by which the distinction between the ego and external object is lost
(ss="ppl">Lacan) los s of distinction between the ego and its reflection in the mirror
ss='lgc'>ss='lgc'>--> s cls s="trms">narcis ss>ism helps the infant in trying to distinguish himself from the mother/other

s cls s="trms">narcis ss>ism beyond infantile sexuality ss='lgc'>ss='lgc'>-->
s cls s="trms">narcis ss>ismss='lgc'>: structure (ss='lgc'>ss='lgc'>=/= state) ss='lgc'><ss='lgc'>== when the burden of desire on the subject becomes intolerable

ss="large lg58" stl="font-size:122%"> (?span>what are new structures of) artistic s cls s="trms">narcis ss>ism
<strcls cls s='strcls'>*strcls>an occasion to s cls s="trms">erots>isize your own body<strcls cls s='strcls'>*strcls>
to s cls s="trms">erots>ically emphasize a particular s cls s="trms">mems>ory
stitching together of the naked ethnic body

hupersexuality
...those who are undersexed

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%span>note on s cls s="frds scrmbld"nttrm="Alice,s s='trgt hghlght 1'href='?q=S'>Shariati">Alis>ce's workshopss='lgc'>:
how ss='thdf'>the idea of s cls s="trms">mimes>sis came when we were not sure what she meant by “make note.” the signifier of “note” defined itself in a collective s cls s="trms">mimes>tic semi-conscious way.
(ss='lgc'>ss='lgc'>=/=?span> my workspan> on how signifiers transmit and transform ss='lgc'>ss='lgc'>--> parasitism, s cls s="trms">rumors>ology, etc. ... weaker neighborhoods of thought)

s cls s="frds scrmbld"nttrm="Alice,s s='trgt hghlght 1'href='?q=S'>Shariati">Alis>ce's notionsss='lgc'>:
sts cls s="lsts lst1">•explosion ss='lgc'><ss='lgc'>ss='lgc'>--> dance
sts> sts cls s="lsts lst1">•the “generative” notion in her discourse (ss='lgc'>ss='lgc'>--> notion of “active,” and “conscious intentionality” ss='lgc'>[ss='lgc'>ss='lgc'>--> a property of human s cls s="trms">agens>cy and s cls s="trms">agens>tial exceptionality. (the metric of) her work/workshop distinguishes the self-aware active entity from non-s cls s="trms">communs>icative receptive entity, <strcls cls s='strcls'>***strcls>s cls s="trms">intras>nsitive ss='lgc'>ss='lgc'>=/= s cls s="trms">transits>ivess='lgc'>ss='lgc'>-->ss='lgc'>{her privileged objectss='lgc'>}, and that distinction is not useful for me s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht nowss='lgc'>])
sts> sts cls s="lsts lst1">•the s cls s="trms">authors>ity of the s cls s="trms">tropes> “practice” for s cls s="frds scrmbld"nttrm="Alice,s s='trgt hghlght 1'href='?q=S'>Shariati">Alis>ce
sts> (what would be a nons cls s="trms">mimes>tic understanding of eachother?span> ss='at'>@s cls s="frds scrmbld">Juans>)
sts cls s="lsts lst1">•the workshop was not her ‘thinking’ or ‘making’ in proces s or an open s cls s="trms">questions> or a not-knowing, rather the workshop was based on her (finished) ‘notions,’ with her ‘indisputables,’ her ‘s cls s="trms">literas>l’ objects; (dance, active, body, s cls s="trms">imagis>nation, practice, generative, creative, etc.)
sts> sts cls s="lsts lst1">•production of the “I” in her work; (a nasty side-effectss='lgc'>: collateral individuation) (when were the moments in the workshop that an s cls s="trms">inters>esting “we” was created and for whom?span>)
sts> sts cls s="lsts lst1">•the problematic s cls s="trms">differens>ce between ‘s cls s="trms">literas>l’ and ‘s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>ical’ at the footing of her thinking (ss='lgc'>ss='lgc'>--> my whole s cls s="nms">apas ss> research is about this)
sts> sts cls s="lsts lst1">•(artist's) s cls s="trms">imagis>nation as a magic wand that can transform things
sts>
<strcls cls s='strcls'>*strcls>what helped me was ss='thdf'>the idea of thinking with a ‘dormant s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>’ (in my own work) and ‘activate’ it, in a way that the problems and pleasures of thinking with that s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors> is felt. by ‘dormant s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>’ what i mean is an operative word that one is using often and is left uns cls s="trms">inters>rogated. ss='thdf'>for example the problems of “landscape” as a particular s cls s="trms">ontos>logical tool for me became apparent only after i committed myself to that s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors> in the course of the s cls s="trms">inters>view with s cls s="frds scrmbld">Pierres> and s cls s="frds scrmbld"nttrm="Alice,s s='trgt hghlght 1'href='?q=S'>Shariati">Alis>ce. to stay with a s cls s="trms">storys>, to live its contras cls s="trms">dictis>ons. (and the s cls s="trms">posits>ion of it in a sentence)
sts cls s="lsts lst1">•“it was ‘landscape’ talking; not me!”
sts> sts cls s="lsts lst1">•why i was seeing s cls s="nms">Tehrans> as the ‘ghostly landscape’?span> (s cls s="trms">matters> of a confrontation with s cls s="nms">Tehrans>?span> exteriority of my subjecthood is at stake?span> ss='lgc'>ss='lgc'>~ss='lgc'>->!?span> the arbitrary s cls s="trms">posits>ion of “genius loci” ss='lgc'>: that from a genius s cls s="trms">posits>ion one can see for good. -how to make myself nonarbitraryss='lgc'>--not subject to individual determinationss='lgc'>--in s cls s="trms">relations> to s cls s="nms">Tehrans>?span> ss='lgc'>ss='lgc'>--> towards ‘s cls s="trms">situs>ated knowls cls s="trms"nttrm="knowledge,Knowledge">edges>’)
sts> sts cls s="lsts lst1">•what kind of s cls s="trms">materis>al-discursive practices thinking with “landscape” committed me to?span> ss='lgc'>[to explore and feel this commitment (and its consequences) is ‘staying with the trouble’ for mess='lgc'>]
sts>
it felt like s cls s="frds scrmbld"nttrm="Alice,s s='trgt hghlght 1'href='?q=S'>Shariati">Alis>ce believes that people, we, have control over our s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>s, but in the course of the workshop there were many occasions that was not the casess='lgc'>:
s cls s="frds">s s='trgt hghlght 1'href='?q=S'>Sinas>, landscape ss='lgc'>ss='lgc'>--> optics
s cls s="frds scrmbld">Estas>, building/house ss='lgc'>ss='lgc'>--> s cls s="trms">geomes>try ss='lgc'>ss='lgc'>--> security
s cls s="frds scrmbld">Agness>, supers cls s="trms">markets> ss='lgc'>ss='lgc'>--> exchange
s cls s="frds scrmbld">Juans>, crime ss='lgc'>ss='lgc'>--> arrest
s cls s="frds scrmbld">Zoumanas>, garden (ss='lgc'>ss='lgc'>~ss='lgc'>-> fecundity) ss='lgc'>ss='lgc'>--> immunity
s cls s="frds scrmbld">Eszters>, electronic device ss='lgc'>ss='lgc'>--> closed
s cls s="frds scrmbld">Ekaterinas>, s cls s="trms">zoos> ss='lgc'>ss='lgc'>--> objects of care (ss='lgc'>ss='lgc'>~ss='lgc'>-> s cls s="trms">animals> ss='lgc'>ss='lgc'>~= diseased .ss='lgc'>ss='lgc'>--> objectifying or babying them)

<strcls cls s='strcls'>*strcls> landscape ss='lgc'>ss='lgc'>==>?span> optic ss='lgc'>ss='lgc'>-->?span> way of diss cls s="trms">embods>ied seeing
ss='lgc'>[artificial perspective ss='lgc'>{ss='lgc'>ss='lgc'>--> (objects are in) proportional variations in a seamles s continuumss='lgc'>}, gaze of the s cls s="trms">spectas>tor, exterior space, homogeneous, ins cls s="trms">finits>e, s cls s="trms">syss>tematic,ss='lgc'>] ss='lgc'>ss='lgc'>--> (this is all) <strcls cls s='strcls'>*strcls>s cls s="trms">syms>bolic form<strcls cls s='strcls'>*strcls>
ss='lgc'>[(tele/micro)scope ss='lgc'><ss='lgc'>==ss='lgc'>] landscape ss='lgc'><ss='lgc'>== perspective ss='lgc'><ss='lgc'>-- arbitrary point of the observer

(ss="ppl">Descolass='lgc'>:) such “objectification of the subjective” ss='lgc'>ss='lgc'>==>
(1) a distance between man and the s cls s="trms">worlds>
(2) s cls s="trms">syss>tematizes and stabilizes the external universe

<strcls cls s='strcls'>***strcls>factuality is not intrinsic, it is s cls s="trms">rhetors>ic (that we live with)

s cls s="trms">histos>ry of ss='thdf'>the idea of s cls s="trms">naturs>e

‘s cls s="nms">ajayebs>'s architects of a s cls s="trms">naturs>as cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>ic s cls s="trms">cosmos>logy who establish hierarchies and discontinuities among them ss='lgc'>ss='lgc'>=/= s cls s="trms">cosmos>genesis of s cls s="trms">moderns>ity's subjectivity's illusions of continuity
ss='lgc'>[ss="ppl">Descola's “cons cls s="trms">figurats>ions of continuity"ss='lgc'>]
(s cls s="nms">ajayebs> creates) hierarchical order s cls s="trms">accords>ing to the levels of the exchange of information that is reputed to be pos sible.
-which parties are set on the same level of reality (in s cls s="nms">ajayebs>)?span>
span>
(what are the human and nonhuman) proliferation of forms in s cls s="nms">ajayebs> (?span>)
who are the “mothers of games” there?span> snake, Div, etc. (spirits that protect the game)

s cls s="trms">techns>ical know-how to create s cls s="trms">inters>subjective ambience/ambivalence ss='lgc'>ss='lgc'>--> regulated s cls s="trms">relations>s between one person and another ss='lgc'>}ss='lgc'>--these aress='lgc'>ss='lgc'>--> cultivated plots
how can i, starting with s cls s="nms">apas ss>, learn to create theaters of a subtle s cls s="trms">socis>ability (in which beings with s cls s="trms">differens>t forms of s cls s="trms">languages> and physical aspect are s cls s="trms">ontos>logically indistinguishable)?span>

the s cls s="trms">categs>ory of “persons”ss='lgc'>: variations in the modes of s cls s="trms">communs>ication that are made pos sible by an apprehension of perceived qualities that are unequally distributed

whose dialects are s cls s="trms">mutuals>ly intelligible?span>

human s cls s="trms">narcis ss>ism ss='lgc'>: that if a being pos ses s a soul is only then capable of recognizing humans
ss='lgc'>ss='lgc'>---then let's give everyone souls!

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(ss="ppl">Mas sumi > ss="ppl">Deleuze's) critique ss='lgc'>ss='lgc'>~= modulation ss='lgc'>ss='lgc'>--> actively modulated from within the s cls s="trms">situs>ation, immanent to it ss='lgc'>{
-augmenting<strcls cls s='strcls'>*strcls> (taking a certain tendency to the limit)
span> -diverting<strcls cls s='strcls'>*strcls> (deflecting it into a s cls s="trms">differens>t tendency)
span> -transmutational<strcls cls s='strcls'>*strcls> (s cls s="trms">inters>acting with other tendencies in a way that invents a whole new direction as a kind of surplus value of s cls s="trms">inters>action)
span> -or, it can lead to a clash that stops the proces s
span>
asking people “to be true to what they res cls s="trms">presens>t” ss='lgc'>ss='lgc'>==> having them “encapsulated in als cls s="trms"nttrm="already,spread">reads>y arrived-at opinion and judgment” ss='lgc'>ss='lgc'>==> blockage

war of “disqualification” ss='lgc'>~ ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengersian non-event
being (res cls s="trms">presens>ted and) legitimated in proxy war

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ss='at'>@s cls s="frds scrmbld">Zoumanas>; “decadent gardener” that connot keep distinction between kin and pest, s cls s="trms">naturs>e and culture
what is a garden full of indirections, snakes?span>

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ss='at'>#my s cls s="trms">tropes>-findings, (bis cls s="trms">lingus>al nons cls s="trms">syss>tematic comparative thinking for s cls s="trms">storys>telling) (work with ss="ppl">Avital?span>)ss='lgc'>:
sts cls s="lsts lst1">•s>پیرs> s cls s="nms">Pirs> / sujet s cls s="trms">supposs>é savoir (ss='lgc'>--✕span>ss='lgc'>ss='lgc'>-->?span> s>پیر فلکs> s cls s="nms">Pirs>-e falak in ss="ppl">Hafez)
sts> sts cls s="lsts lst1">•s>غرs> Ghor / s cls s="trms">complains>t (ss='lgc'>ss='lgc'>--> shekayat s>شکایتs>, and then, khamush s>خموشs> in ss="ppl">Hafez)
sts> sts cls s="lsts lst1">•s>تعارفs> s cls s="nms">Tarofs> / s cls s="trms">greets>ing
sts> sts cls s="lsts lst1">•transcend ss='lgc'><ss='lgc'>ss='lgc'>--> darajat s>درجات‌s> (ss='lgc'>-> ss="ppl">Attar)
sts> sts cls s="lsts lst1">•super-ego ss='lgc'><ss='lgc'>ss='lgc'>--> Div-mardom s>دیو مردمs> (ss='lgc'>-> ss="ppl">Nezami)
sts> sts cls s="lsts lst1">•s cls s="trms">Naturs>eZolmat (s>ظلمتs> ss='lgc'>ss='lgc'>--> s cls s="nms">ajayebs>)
sts> sts cls s="lsts lst1">•s>آبروs> Aberu / economy of value
sts> sts cls s="lsts lst1">•s>طی‌الارضs> tey-ol-arz / body scale, intensity and s cls s="trms">exces ss>
sts> sts cls s="lsts lst1">•s>نگرانیs> negarani ss='lgc'><ss='lgc'>ss='lgc'>--> practices of care
sts>

on Aberu, I became s cls s="trms">inters>ested due to my lack of Aberu in s cls s="trms">presens>tationl quality and its abundance in other area's of my psychosomatic becoming.
Aberu s cls s="trms">traves>rses, calls itself in, animates, and exists for later visits.
-when you are devalued by the marked of bi-aberu, you are les s tied to the strictures of shame, and ‘your behavior’ becomes performance s cls s="trms">materis>al
span>

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s cls s="trms">agens>cy ss='lgc'>=?span> boresh s>برشs>, jahd s>جهدs> (in s cls s="trms">Farsis>), “s cls s="trms">agens>tial cut enacts a local s cls s="trms">causas>l structure” (ss="ppl">ss="ppl">Barad)

s cls s="trms">agens>cy of ‘hemat’ s>همّتs>
hemate shahi s>همّت شاهیs>, lavazeme hemat s>لوازم همّتs> ss='lgc'>ss='lgc'>--> s cls s="trms">apparatuss>
sufi's hemat ss='lgc'>ss='lgc'>~= magic

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ss='at'>@s cls s="frds scrmbld">s s='trgt hghlght 1'href='?q=S'>Sebas> after accelerate manifesto s cls s="trms"nttrm="already,spread">reads>ingss='lgc'>: (what is and how can we not pivot on our work) the s cls s="trms">meass>ure of the meaningfulnes s of action. (s cls s="frds scrmbld">s s='trgt hghlght 1'href='?q=S'>Sebas>'s notion of losing hope is because he put himself unconsciously in a cost-benefit analysis?span> “what is the effect of my actions?span>”) ss='lgc'>[in practice it is difficult to s cls s="trms">embods>y speculative thinking. we are still in the space of thinking in terms of the probable.ss='lgc'>]
to do hope-work is about ‘not talking (too much) about the future’ ss='lgc'>ss='lgc'>=/= commitment in terms of probabilities, refusal to treat your subjects as if they were objects of management ss='lgc'>ss='lgc'>--> let's set aside our own hopes, and work to honour the <strcls cls s='strcls'>**strcls>hopefulnes s of others<strcls cls s='strcls'>**strcls> (ss="ppl">Deborah ss="ppl">Rose)

“And hope is here, all around us. Creatures want to live.” (not in the “future”)

the accelerationists putting things in their cascade of fais cls s="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>es, (everything sinks effortles sly into it,) and creating a vanishing point in terms of a western saturated temporality. for them the s cls s="trms">presens>t is the time of announcing the news of salvation or apocalypse, and has no s cls s="trms">thicks>nes s. (the desire) to step out of s cls s="trms">histos>ry, and is made void in the proces s of realization, ss='thdf'>the idea that “everything is pos sible.” they experience their freedom as universal freedom <strcls cls s='strcls'>*strcls> (noted by ss="ppl">Blanchot.) ss='lgc'>[ss='lgc'>ss='lgc'>--> the problem with all male action heroes...ss='lgc'>]

(is this a kind of “game-over” discourse?span>)

<strcls cls s='strcls'>*strcls>time (thinking with ss="ppl">ss="ppl">Haraway)
the sequential s cls s="trms">palis>ndromic time (in Western-related cultures) ss='lgc'>[s>جناس قلبs> s cls s="trms">palis>ndromess='lgc'>: from the s cls s="trms">Greeks> roots s cls s="trms">palis>n “again” and dromos “way, direction”; a word, phrase, number, or other sequence of characters which s cls s="trms"nttrm="already,spread">reads>s the same backward as forward; (un)parsable s cls s="trms">palis>ndromic motifs;ss='lgc'>]
there are many s cls s="trms">sorts>s of temporalities in West, but the most s cls s="trms">naturs>alized and intuitive, s cls s="trms"nttrm="already,spread">reads>y-to-hand (and black-boxed) version of it is the “s cls s="trms">pasts>, s cls s="trms">presens>t, future.” ss='thdf'>the notion of ‘s cls s="trms">presens>t’ becomes a (mathematical) vanishing point, a pivot or a point rather than itself a s cls s="trms">thicks>nes s, an inacces sible s cls s="trms">pasts> being transmuted into a future that is always to come. ss='lgc'>[ss='lgc'>ss='lgc'>=/= the lived time of the fleshss='lgc'>]

ss='lgc'>ss='lgc'>--> what counts as a s cls s="trms">respons>sible person in temporality?span> (ss='at'>@s cls s="frds scrmbld">s s='trgt hghlght 1'href='?q=S'>Sebas>, ss='at'>@s cls s="frds scrmbld">Pierres>'s “future”)
in my workspan> on s cls s="nms">ajayebs> in s cls s="nms">apas ss>, i choose to give account to s cls s="trms">respons>sibility in a way <strcls cls s='strcls'>*strcls>to face those who come before rather than to face the future<strcls cls s='strcls'>*strcls>, this is about a switch in the direction of attention.
sts cls s="lsts lst1">•s cls s="trms">narrats>able s cls s="trms">mems>ory with named people turned to s cls s="trms">ancests>ors and moved into dreaming time
sts> sts cls s="lsts lst1">•s cls s="trms">pasts>ss='lgc'>: quiet country ss='lgc'>ss='lgc'>--> bear the mark of the care of generation, inhabits both living and dying ss='lgc'>ss='lgc'>--> recuperation (behbud s>بهبودs>, ramagh s>رمقs>)
sts> sts cls s="lsts lst1">•s cls s="trms">presens>tss='lgc'>: s cls s="trms">wilds>ernes s ss='lgc'>ss='lgc'>--> s cls s="trms">ongoingnes ss> (s cls s="trms">thicks>ened with creatures)
sts>
ss='lgc'>[in (my s cls s="trms"nttrm="already,spread">reads>ing?span>) s cls s="nms">ajayebs>'s temporalityss='lgc'>] things come from the s cls s="trms">pasts> and the future s cls s="trms">simultans>eously

what i s cls s="trms">respons>d toss='lgc'> = what i ins cls s="trms">herits>

s cls s="trms">scies>nce (in the way that is s cls s="trms">presens>ted) is outside s cls s="trms">histos>ry, and becomes simply that which is “the case” of the s cls s="trms">worlds>
<strcls cls s='strcls'>**strcls>everything that one does is inside time, but that which is acquired (becomes a view s cls s="trms">ontos> a ss cls s="trms">cenes>) and is outside of time<strcls cls s='strcls'>**strcls>

<strcls cls s='strcls'>***strcls>(ds cls s="trms"nttrm="danger,stranger">angers>ous) ways of being outside of the time of the s cls s="trms">thicks> s cls s="trms">presens>t<strcls cls s='strcls'>***strcls> (ss="ppl">ss="ppl">Haraway)
‘-ss cls s="trms">cenes>’ss='lgc'>: a s cls s="trms">thicks> s cls s="trms">presens>ce of now, has many durations in it

(my workspan> on s cls s="nms">ajayebs>'s s cls s="trms">pasts> tense trans-s cls s="trms">species>s affair) is about those with whom one must get on together, in the enacting of s cls s="trms">respons>sibility for those who came before. how not to exit time?span> (= “staying with the trouble”)

trans-s cls s="trms">species>s affair then and now

(in our) multi-dimensional inhabiting of space with critters (you can't only talk about capital, land, labor without having a multis cls s="trms">species>s affair)

ss="ppl">Badiou's points on acceleratess='lgc'>:
sts cls s="lsts lst1">•unifying us around negativity
sts> sts cls s="lsts lst1">•future of western s cls s="trms">worlds>
sts> sts cls s="lsts lst1">•s cls s="trms">questions> of private property ss='lgc'>ss='lgc'>--> key of soical organization
sts>

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ss="large lg30" stl="font-size:101%"> ss='at'>#work on video series (with?span> s cls s="frds scrmbld"nttrm="Christianson">Christians>, s cls s="frds scrmbld">Estas>,)
mes sy short videos (for youtube or other places)
stsrd cls s="lstsrd">1. critique of magic in cinema
stsrd> stsrd cls s="lstsrd">2. res cls s="trms">presens>tation of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> in cinema
stsrd> stsrd cls s="lstsrd">3.
stsrd> to perform s cls s="trms">pasts> and s cls s="trms">presens>t alarmingly s cls s="trms">simultans>eously, to s cls s="trms">inters>mix the directions of s cls s="trms">causas>tion and influence, they cannot be linear and progres sive, against a production of s cls s="trms">presens>t ss='lgc'>[s cls s="trms">presens>tismss='lgc'>]

ss='at'>#create identity research center for/with my workspan>
stsrd cls s="lstsrd">1. s cls s="nms">harems> (s>حرمs>)
stsrd> stsrd cls s="lstsrd">2. s cls s="nms">ajayebs> (s>عجایبs>)
stsrd> stsrd cls s="lstsrd">3. wortsalad
stsrd> stsrd cls s="lstsrd">4. erklammern (with s cls s="frds scrmbld">Foads>)
stsrd> stsrd cls s="lstsrd">5. san'at-e mojarad-sazi (s>صنعت مجردسازیs> with s cls s="frds scrmbld">Foads>)
stsrd> stsrd cls s="lstsrd">6. garden (s>باغs>)
stsrd> stsrd cls s="lstsrd">7.
stsrd>

ss='at'>#what am i learning from Hiwa's Chicago Boys project?span>
s cls s="trms">histos>ry, recent region departures, study group, music, jam, more and more people together with their voices and s cls s="trms">storiess>, faces, sing, play, discomfort in s cls s="trms">instrus>ment, tour, collectivity, sojourn in s cls s="trms">stags>e, conviviality, cover song,
-when i look at the videos of the project i feel like i want to do or be part of something like that, i want those qualities, i want the way people are looking and feeling like there.
span>
ss='at'>#i am learning from ss="ppl">Kohn that the survival is complicated, from ss="ppl">ss="ppl">Haraway that s cls s="trms">worlds> works by s cls s="trms">exces ss> and therefore filled with hope, with ss="ppl">s s='trgt hghlght 1'href='?q=S'>Sennett and ss="ppl">Delanda a better account of s cls s="trms">socis>o-s cls s="trms">materis>al s cls s="trms">histos>ry, from ss="ppl">Ahmed a s cls s="trms">differens>t understanding of psychoanalysis, from ss="ppl">ss="ppl">Barad s cls s="trms">poes>try and argumentation, from ss="ppl">s s='trgt hghlght 1'href='?q=S'>Scher the effort needed to become s cls s="trms">inters>ested, from ss="ppl">ss="ppl">Kenney that there is no need for a “standard s cls s="trms">languages>” to describe your s cls s="trms">inters>ventions or to produce a body of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> about your s cls s="trms">matters>s of concern,

(this is one place that i am recognizing and foregrounding a binary structuress='lgc'>:)
sts cls s="lsts lst1">•women in my lifess='lgc'>: ss="ppl">Avital, ss="ppl">ss="ppl">Haraway, ss="ppl">Ahmed, ss="ppl">s s='trgt hghlght 1'href='?q=S'>Scher, ss="ppl">ss="ppl">Barad, ss="ppl">ss="ppl">Despret, teaching me s cls s="trms">scies>nce and art, attentive modes of s cls s="trms">differens>tial s cls s="trms"nttrm="already,spread">reads>ing and s cls s="trms">writs>ing, practices of care and concern
sts> sts cls s="lsts lst1">•men in my lifess='lgc'>: ss="ppl">s s='trgt hghlght 1'href='?q=S'>Serres, ss="ppl">s s='trgt hghlght 1'href='?q=S'>Sennett, ss="ppl">Delanda, ss="ppl">Levinas, ss="ppl">Anand, teaching me a non-guilt-driven knowls cls s="trms"nttrm="knowledge,Knowledge">edges> of s cls s="trms">histos>ry and s cls s="trms">pasts>, a s cls s="trms">differens>t mode of res cls s="trms">mems>brance which provokes a s cls s="trms">differens>t mode of s cls s="trms">respons>se and s cls s="trms">respons>sibility
sts>

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alive ss='lgc'>--ss='lgc'>[ss='lgc'>]ss='lgc'>ss='lgc'>--> dead ss='lgc'>--ss='lgc'>[ss='lgc'>]ss='lgc'>ss='lgc'>--> s cls s="trms">ancests>or

what provokes s cls s="trms">storys>telling?span>

(ss="ppl">ss="ppl">Harawayian) inhabiting ss='lgc'>ss='lgc'>==> s cls s="trms">respons>sibility ss='lgc'>ss='lgc'>--> alignment

(a split-self at home with) contras cls s="trms">dictis>ons ss='lgc'>ss='lgc'>==> dealing with s cls s="trms">situs>ated knowls cls s="trms"nttrm="knowledge,Knowledge">edges> ss='lgc'>}ss='lgc'>ss='lgc'>--> this is about ‘ongoing’

note to selfss='lgc'>: not to throw away the contaminated concept that we have, (ss='thdf'>for example ‘human intentionality,’ ‘human s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>hts,’ etc) <strcls cls s='strcls'>*strcls>but to hold on (while knowing how contaminated it is) to any concept (which are always unsettled) until it gets a particular (s cls s="trms">situs>ated) job done
(which job i am try to get done with my good and bad concepts?span>)

where are we headed with our syntax?span>

“-ss cls s="trms">cenes>” ss='lgc'>: the ‘now’ of the s cls s="trms">species>s ss='lgc'>[ss='lgc'>ss='lgc'>--> pleistos cls s="trms">cenes> imagess='lgc'>] also, a sharp change in the graph/diagram ss='lgc'>[https://en.wikipedia.org/wiki/File:Extinction_intensity.svgss='lgc'>]

ss="ppl">s s='trgt hghlght 1'href='?q=S'>Sa'di, thinking not with the capital T, rather with the flower, with the cut tail of the animaux

competency ss='lgc'>+ competency (of s cls s="trms">differens>t s cls s="trms">animals>, human, machine, pigeon, etc) ss='lgc'>[ss='lgc'>ss='lgc'>=/= subtraction, taboo, s cls s="trms">obligs>ation ss='lgc'>ss='lgc'>--> deficiency<strcls cls s='strcls'>*strcls>ss='lgc'>]
(additive competencies)

“s cls s="trms">exces ss>” is the name of the s cls s="trms">worlds>
there is always more that we don't know; what yet has to come; the s cls s="trms">worlds> is constantly doing stuff; (ss='lgc'>--✕span>ss='lgc'>ss='lgc'>--> accelerate manifesto, apocalyptic s cls s="trms">narrats>ives)
(i am drawn to and by s cls s="trms">exces ss>, and i am engaged in itss='lgc'>: in my s cls s="trms">lecturs>es, talkings, s cls s="trms">writs>ings, and I take it up also visually in my drawings. my s cls s="nms">ajayebs> hypertext search is s cls s="trms">contingens>t and opportunistic, and its ses cls s="trms"nttrm="search">arches>s are non-s cls s="trms">syss>tematic)

in s cls s="nms">apas ss> what my project is all aboutss='lgc'>: <strcls cls s='strcls'>*strcls>s cls s="trms">lovs>ing to tell you about what i am s cls s="trms"nttrm="already,spread">reads>ing<strcls cls s='strcls'>*strcls> (why it seams too difficult, complicated and impos sible to understand!?span>)
-“to provides a feast of s cls s="trms"nttrm="already,spread">reads>ing pleasures”
span>
holding each other's unasked-for patterns (ss='at'>@s cls s="frds scrmbld">Luisas>)
taking up each other patterns ss='lgc'>[which are sometimes obvious, sometimes crypticss='lgc'>]
(what is the other name of the practices of “string figures” in s cls s="nms">Irans>?span> ss='lgc'>ss='lgc'>-->ss='lgc'>[stars, facts, s cls s="trms">fabus>lations, “far”s, patternings,ss='lgc'>]ss='lgc'>ss='lgc'>--> all s cls s="trms">cosmos>political, s cls s="trms">composs>es the “we”)

sts cls s="lsts lst1">•a “we” coms cls s="trms">posits>ional
sts> sts cls s="lsts lst1">•an “s cls s="nms">ajayebs>” coms cls s="trms">posits>ional
sts> sts cls s="lsts lst1">•
sts>
s cls s="trms">anthrops>os cls s="trms">cenes> s cls s="trms">syss>tem thinking
sts cls s="lsts lst1">•feedback loops
sts> sts cls s="lsts lst1">•thermodynamics &span> 18th century mathematics (ss='lgc'>ss='lgc'>=/= hyperbolic mathematics in ‘crochet’ ss='lgc'>ss='lgc'>--> s cls s="trms">exces ss> of surface, ss='lgc'>ss='lgc'>--> s cls s="trms">storys> of s cls s="trms">inters>face)
sts> sts cls s="lsts lst1">•comparative s cls s="trms">inters>pretive thinking (a dominant western model of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> productionss='lgc'>--which i am using!)
sts> sts cls s="lsts lst1">•s cls s="trms">moderns> synthesisss='lgc'>: restrictive s cls s="trms">syss>tem theories within evolutionary theories
sts> sts cls s="lsts lst1">•s cls s="trms">syss>tems idea
sts> sts cls s="lsts lst1">•
sts> <strcls cls s='strcls'>*strcls>“The global scale takes precedencess='lgc'>--because it is the scale of the model.”<strcls cls s='strcls'>*strcls> ss="ppl">Tsing

ss='lgc'>[titless='lgc'>]
Bis cls s="trms">lingus>al s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Storiess> for Ajayeb s cls s="trms">Naturs>eCultures
(...s cls s="trms">storiess> ‘for’ ss='lgc'>ss='lgc'>=/= ...s cls s="trms">storiess> ‘of’)

does Brexit and Trumplandia changes the landscape of English use as a s cls s="trms">languages>?span>

the image of pedagogy ss='lgc'>: s cls s="trms">semios>tic s cls s="trms">apparatuss> (& s cls s="trms">techns>ological) (ss='lgc'>ss='lgc'>--> the ritual of s s='trgt hghlght 1'href='?q=S'>Simpson strangling Bart)

(why am i cultivating the) <strcls cls s='strcls'>*strcls>non-inventive s cls s="trms">imagis>nation<strcls cls s='strcls'>*strcls> (and its antis cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>bole ss='lgc'>[or chiasmus, chiastic patterns of antithesisss='lgc'>]ss='lgc'>: non-s cls s="trms">imagis>nitive invention)
often we find ourselves inventing everything (in political animation) ss='lgc'>ss='lgc'>=/= to figure out what are we attached to

(ins cls s="trms">herits>ing something ss='lgc'>ss='lgc'>=/=?span> being heir to something)

the s cls s="trms">scies>ntist inside me begs me to narrow my temporal scale, choose an epoch, let's say middle ages, choose a century let's say 15th, choose a year, choose a day, a moment, a micro-second slice of the cake of the milieu that you are s cls s="trms">inters>ested in, the instance in the bazar with Halaj in the sun and so on.

(my old school) s cls s="trms">obligs>atory knowls cls s="trms"nttrm="knowledge,Knowledge">edges> ss='lgc'><ss='lgc'>-- salon of s cls s="trms">scies>tific entertainment
ss='lgc'>}ss='lgc'>-> (is about creating) proper witnes s<strcls cls s='strcls'>***strcls>

the s cls s="trms">tropes>s i am building in my current research, do they help build a better s cls s="nms">Irans>?span> and how?span>
s cls s="trms">inters>ms ofss='lgc'>:
sts cls s="lsts lst1">•an s cls s="trms">ongoingnes ss>
sts> sts cls s="lsts lst1">•a commitment to a recent future thinking
sts>
‘homo-’ss='lgc'>: stuff of the soil, that figures of bs cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht and sunny image of the same

ss='at'>#s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>s and s cls s="trms">syms>s<strcls cls s='strcls'>*strcls>
sts cls s="lsts lst1">•games
sts> sts cls s="lsts lst1">•s cls s="trms">techns>ological designs
sts> sts cls s="lsts lst1">•plots
sts> sts cls s="lsts lst1">•mechanisms
sts> sts cls s="lsts lst1">•sfs
sts> sts cls s="lsts lst1">•s cls s="trms">joks>es
sts> sts cls s="lsts lst1">•s cls s="trms">jests>s
sts> sts cls s="lsts lst1">•
sts>
ss='lgc'>[titless='lgc'>]
critical s cls s="trms">bestiars>ies
critique-s cls s="trms">bestiars>y

belongingss='lgc'> = achievement (dastavard s>دستاوردs>) ss='lgc'>+ violence (khoshunat s>خشونتs>)

...the ways we renounce the s cls s="trms">worlds> through the use of the word “real” and “really”

(ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengersss='lgc'>:) weavingss='lgc'>: not secular nor s cls s="trms">religs>ious, not traditional nor s cls s="trms">moderns>, is s cls s="trms">sensus>ous

ss='at'>#ss='lgc'>[nodes and notesss='lgc'>]

the emptyland, terrestrial life, ‘per-’ instead of ‘her’ or ‘his’
-the way i started with ss="ppl">ss="ppl">Haraway was through the way i s cls s="trms"nttrm="already,spread">reads> her notion of ‘critter,’ juju (s>جوجوs>) in s cls s="trms">Farsis>, jako junevar (s>جک جونورs>), little life animators often easy and ok to kill, a term in s cls s="trms">farsis> for kids that s cls s="trms">worlds>s for them in particular ways
span> bio (“qualified life”) ss='lgc'>ss='lgc'>=/= zoe, juju, “bare life” (ss="ppl">Agamben)ss='lgc'>: that which is killable ss='lgc'>--?span>!ss='lgc'>ss='lgc'>--> that which must be transformed
ss='lgc'>[s cls s="trms">storiess> of os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>inary exs cls s="trms">s cls s="trms"nttrm="cluster,club">clus>sis>on and coms cls s="trms">posits>ion of bodyss='lgc'>]

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the form and function are having too tight fit. no no no!
(cities) being ins cls s="trms">s cls s="trms"nttrm="cluster,club">clus>sis>ve but not s cls s="trms">integrs>ative

(setar s cls s="trms">differens>t s cls s="trms">techns>ique of vibrato and s cls s="trms">meass>ure for instance in s s='trgt hghlght 1'href='?q=S'>Saba and Ghavami, which part of the finger or body, one works in certain way for one and not for the other musician ss='lgc'>ss='lgc'>--> the explicit unpacking of the activity ss='lgc'>: what was formerly tacit ss='lgc'>[zemni, khamush, ss='lgc'>ss='lgc'>=/= habitss='lgc'>] becomes drs cls s="trms"nttrm="knowledge,Knowledge">edges>d into explicit ss='lgc'>[ss='lgc'>ss='lgc'>=/= expres sivess='lgc'>] consciousnes s, precisely because there is a resistance, that there is something not s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht for the musician ss='lgc'>ss='lgc'>==> reconsidering, reexploring ss='lgc'>ss='lgc'>--> the s cls s="trms">techns>ique then again disappears into the tacit realm ss='lgc'>ss='lgc'>--> s cls s="trms">techns>ique becomes variegated)
<strcls cls s='strcls'>**strcls>tacit ss='lgc'>ss='lgc'>--> explicit (ss='lgc'>ss='lgc'>~= that which becomes available for reconsideration)<strcls cls s='strcls'>**strcls>

when one masters a s cls s="trms">skils>l it is about being s cls s="trms">s cls s="trms">equips>s>ped to addres s a whole new set of problems
ss='lgc'>{expertise/masteryss='lgc'>: problem solvingss='lgc'>}ss='lgc'>ss='lgc'>=/=ss='lgc'>{s cls s="trms">crafts>ss='lgc'>: problem findingss='lgc'>}ss='lgc'>ss='lgc'>--> when other things become problematicss='lgc'>ss='lgc'>---the condition (in the s cls s="trms">crafts> work) that when you learn how to do one thing you see other things that need to be explored ss='lgc'>[ss='lgc'>-> s cls s="trms">questions> for s cls s="frds scrmbld">Eunkyungs>'s drawing s cls s="trms">skils>ls and practicess='lgc'>]

<strcls cls s='strcls'>*strcls>s cls s="trms">crafts> is more important than art(?span>) (ss="ppl">s s='trgt hghlght 1'href='?q=S'>Sennett)
...ss='thdf'>the notion that the work art breaks the conventions of practice, that it is something that makes an s cls s="trms">epistems>ic break. ss='lgc'>ss='lgc'>--> emphasis on innovation (something new)ss='lgc'>--that is a reflection of s cls s="trms">sorts> of 19th century bourgeois ideas of about making art.
sts cls s="lsts lst1">•privileging the creative act over the s cls s="trms">crafts>sman act
sts> sts cls s="lsts lst1">•in innovation the “innovator” is separated from the “mas s” ss='lgc'>ss='lgc'>=/= s cls s="trms">crafts>smanship is collective and additive ss='lgc'>ss='lgc'>--> (in s cls s="trms">crafts>smanship) the performance is myself
sts> sts cls s="lsts lst1">•creativity being a form of individuation or separation (ss='at'>@the exploratory shift in s cls s="frds scrmbld">Eunkyungs>'s work that s cls s="frds scrmbld">Pierres> highlighted)
sts>
<strcls cls s='strcls'>***strcls> s cls s="trms">crafts>-work is about additive s cls s="trms">skils>l; it is about building on what you know rather than throwing it out <strcls cls s='strcls'>***strcls> (ss='lgc'>ss='lgc'>=/= capitas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> logic of progres s, creativity in the sense that ‘something’ where before was ‘nothing’) ss='lgc'>-ss='lgc'>ss='lgc'>--> a s cls s="trms">differens>t way of building quality (into practices and objects)

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ss="ppl">Bakhtin's dialogic, to become a s cls s="trms">skils>led s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>ener ss='lgc'>: s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>eningss='lgc'> = s cls s="trms">respons>se (ss='lgc'>ss='lgc'>=/= simply answering) ss='lgc'>ss='lgc'>--> (when we speak) we give other people talismans that are not (perfectly) clear to usss='lgc'>ss='lgc'>ss='lgc'>----we penetrate and unpack what someone doesn't have the words clearly and s cls s="trms">respons>se to what they intend ss='lgc'>--✕span>ss='lgc'>ss='lgc'>--> “common understanding,” “make something work,”

cooperation is about getting deeper into something

conditions that more s cls s="trms">skils>ls are required (and not the ops cls s="trms">posits>e)

in s cls s="trms">moderns>ity everything seams to need to be s cls s="trms">verbs>alized. what happens to the uns cls s="trms">verbs>alized, the unprogrammatic?span> ss='lgc'>ss='lgc'>--> can you have an implicit s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht which can't be s cls s="trms">verbs>alized?span> maybe no, maybe this is the limit of the s cls s="trms">socis>al...

purposivenes sss='lgc'>: when you hear somebody go “i am going to put clearly what we all want...” you have submitted to that person (almost s cls s="trms">erots>ic) ss='lgc'>ss='lgc'>--> “they really know who they are” ss='lgc'>ss='lgc'>==> you become a s cls s="trms">spectas>tor to their des cls s="trms">finits>enes s

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who the fuckss='lgc'> = theology
how the fuckss='lgc'> = s cls s="trms">s cls s="trms">empiris>cs>ism
what the fuckss='lgc'> = s cls s="trms">ontos>logy
how the what the fuckss='lgc'> = s cls s="trms">epistems>ology
why what the fuckss='lgc'> = s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>physs>ics
why the fuckss='lgc'> = ethics
why give a fuckss='lgc'> = teleology
the fuck itselfss='lgc'> = s cls s="trms">phenomens>ology
fucked upss='lgc'> = pathology
fuck allss='lgc'> = nihilism

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s cls s="frds scrmbld">Aelas> to s cls s="frds scrmbld">s s='trgt hghlght 1'href='?q=S'>Svens>ss='lgc'>: “everytime you disappoint me you gain in depth” (5 April 2017)

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(06.04.2017) %span>notes after my s cls s="nms">apas ss> endweek s cls s="trms">presens>tationss='lgc'>:
sts cls s="lsts lst1">•my implicit focus and energy on the body and its organs of s cls s="trms">gests>ure that animates us
sts> sts cls s="lsts lst1">•s cls s="trms">lovs>ing telling you what i s cls s="trms"nttrm="already,spread">reads>
sts> sts cls s="lsts lst1">•giving you what i don't fully understand ss='lgc'>ss='lgc'>=/= gift from above
sts> sts cls s="lsts lst1">•(in s cls s="trms">lecturs>e) to allow s cls s="trms">languages> s cls s="trms">greets> the uns cls s="trms">verbs>alized
sts>
(it is about) organizing my s cls s="trms">mems>ory
(it is about) that which comes to (my) mind, and “things” coming to minds
(it is about) the things I am told
__ss='lgc'>[these are perhaps other names of cognition, s cls s="trms">affects>, s cls s="trms">mems>ory, s cls s="trms">semios>tics, s cls s="trms">histos>ry, ins cls s="trms">herits>ance, s cls s="trms">figurats>ion, s cls s="trms">inters>face, thing-s cls s="trms">relations>s, huntology,ss='lgc'>]
__in our shared space where we let eachother in the effect of our s cls s="trms">languages>s, I want to practice what comes to mind when I stand in front of you and your work, ask myself ‘what else’ comes to mind?span> in a sense, my project on s cls s="nms">ajayebs> is that kind of training

also in s cls s="nms">apas ss> i want “to catch you in your acts”
it is my privilege to recognize you (as...)

askingss='lgc'>:
stsrd cls s="lstsrd">1- what do I know?span>
stsrd> stsrd cls s="lstsrd">2- what am I told?span>
stsrd> stsrd cls s="lstsrd">3- (how getting good at to) explain what somebody else said
stsrd>
stsrd cls s="lstsrd">1- the first s cls s="trms">questions> has no clear answer, what i know is not placed somewhere in me, it is always an s cls s="trms">articulats>ed s cls s="trms">matters> of ‘with’ or in s cls s="trms">inters>action with, it is a s cls s="trms">syms>, changes before i can grasp, knowing is done always with a figure or a thing, it ins cls s="trms"nttrm="cluster,club">clus>des all s cls s="trms">sorts>s of optics and s cls s="trms">techns>ologies, (s cls s="trms">affects> theory, media theory, s cls s="trms">epistems>ology,)
stsrd> stsrd cls s="lstsrd">2- the s cls s="trms">respons>se to the second s cls s="trms">questions> is also not clear, i am not sure what i am told, i don't res cls s="trms">mems>ber or hear, what i am told is ins cls s="trms">folds>ed in what i know, (when i started with my islam s cls s="trms">lecturs>e series i was testing the waters of these two s cls s="trms">questions>s and the pos sibility of staying with them without freaking out of ambiguity or ploting an answer)
stsrd> 3ss='lgc'>ss='lgc'>--> ss='at'>#cat's cradle

ss='at'>#on hypertext notess='lgc'>:
i am becoming s cls s="trms">skils>led at looking at my notesss='lgc'>:
ss='lgc'>{(1) what are the <strcls cls s='strcls'>*strcls>s cls s="trms">skils>ls neces sary<strcls cls s='strcls'>*strcls> ss='lgc'>[ss='lgc'>ss='lgc'>=/= tabula rasa (of the s cls s="trms"nttrm="already,spread">reads>er, of the audience) of the s cls s="trms">communs>o-capitalism's standard of “user-s cls s="trms">inters>face"ss='lgc'>--the strange idea that the s cls s="trms">inters>action and s cls s="trms"nttrm="already,spread">reads>ing doesn't need or must not need learned-efforts or s cls s="trms">skils>ls, that it should be “easy” and “effortles s” ss='lgc'>ss='lgc'>--> fallacy of the uns cls s="trms">skils>led s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>ener.ss='lgc'>] to engage, s cls s="trms">inters>act, and get involved with the s cls s="trms">inters>face, s cls s="trms">datas>-set, grammar, and s cls s="trms">literas>cy of (my) reservoir?span> ss='lgc'>}ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>**strcls> let's ask that s cls s="trms">questions> with every s cls s="trms">apparatuss> that engages us into desire, movement, s cls s="trms">articulats>ion, ...
s cls s="trms">skils>ls ss='lgc'>ss='lgc'>--> to become ‘s cls s="trms">literas>te’ in this particular way ss='lgc'>ss='lgc'>--> s cls s="trms">situs>ated knowls cls s="trms"nttrm="knowledge,Knowledge">edges> ins cls s="trms"nttrm="cluster,club">clus>des this s cls s="trms">situs>ated s cls s="trms">literas>cy and s cls s="trms">skils>ls of s cls s="trms"nttrm="already,spread">reads>ing particular to the object of “text” (in that case how do i addres s my s cls s="trms">inters>est in the s cls s="trms">pervs>ert s cls s="trms"nttrm="already,spread">reads>er?span> the s cls s="trms">skils>ls of the unlearning<strcls cls s='strcls'>*strcls>)
the s cls s="trms">skils>ls neces sary for my workspan> to work comes with time, attention, and desire ss='lgc'>ss='lgc'>~-ss='lgc'>=>?span> ss='at'>#s cls s="nms">harems> (ss='lgc'>ss='lgc'>=/= ladies room)
ss='lgc'>ss='lgc'>--> (2) this s cls s="trms">skils>ls of (my) reservoir, what set of s cls s="trms">questions>s or problems s cls s="trms">s cls s="trms">equips>s> me to addres s?span>

varzidan, varz, varzide, s>ورزیدهs>

ss="ppl">s s='trgt hghlght 1'href='?q=S'>Sennett's s cls s="trms">lovs>e for his subjects is extraordinary (ss='lgc'>ss='lgc'>=/= iconoclasm, futurism) and it influences me deeply, his voice and care when he opens his reflection, findings, etc.

ok, again, the ‘s cls s="trms">skils>l’ s cls s="trms">questions>ss='lgc'>:
sts cls s="lsts lst1">•1ss='lgc'>ss='lgc'>--> what are the set of s cls s="trms">skils>ls needed for my workspan>?span>
sts> sts cls s="lsts lst1">•2ss='lgc'>ss='lgc'>--> which problematics these s cls s="trms">skils>ls s cls s="trms">s cls s="trms">equips>s> me to addres s?span>
sts> sts cls s="lsts lst1">•3ss='lgc'>ss='lgc'>--> can i (or should i) not know these problematics in advance?span>
sts>
the bow and arrow ss='lgc'>--|)ss='lgc'>-> ♥span> in my s cls s="nms">apas ss> endweek (as sound object) was a relic of our shared physical energetic space, the nondiscursive ss='lgc'>ss='lgc'>--> how to keep it ins cls s="trms">articulats>e?span>
sts cls s="lsts lst1">•a way to record space, which is always s cls s="trms">socis>al ss='lgc'>ss='lgc'>=/= silenced with no s cls s="trms">agens>cy of the recorder (the “quiet recorder”)
sts> sts cls s="lsts lst1">•also a playful respective s cls s="trms"nttrm="already,spread">reads>ing of ss="ppl">La Guin, (something that may seem a misunderstanding of her carrier bag theory)
sts> sts cls s="lsts lst1">•carving out a practice agility area
sts>

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the s cls s="trms">questions> ‘what does X mean?span>’ is always ‘what does X mean for you?span>’

<smlbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................smlbrkr>

ss="large lg22" stl="font-size:106%"> i am following the movement of certain words here

spam ss='lgc'>ss='lgc'>=/= s cls s="trms">inters>net

spam operates on/with patterns of s cls s="trms">literas>cy or an existing (in)sufficiencies in known s cls s="trms">categs>ories of cognitive biases that people have

<smlbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................smlbrkr>

ss='lgc'>[titless='lgc'>]
“it's your turn now to play”

<smlbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................smlbrkr>

(ss='at'>@s cls s="frds scrmbld">Luisas> on space,) (s cls s="trms">questions> ofss='lgc'>:) producing (your) s cls s="trms">presens>ce

s cls s="trms">materis>al-discursive ss='lgc'>ss='lgc'>--> s cls s="trms">semios>tic-psychosis ss='lgc'>ss='lgc'>--> her Wortsalad

(ss="ppl">Bocola > ss="ppl">Kohut > Mondrian's bipolar structuress='lgc'>:)
creation of universal beauty / s cls s="trms">aesthets>ic expres sion of oneself
(ss='lgc'>=?span>ss='lgc'>=> transcend the framework of artistic production)
exhibitionist pole of the self / idealized pole of the self
the grandiose self / the idealized structures
s cls s="trms">worlds>views / self-images

what is the (diametric, dialectical) s cls s="trms">inters>nal drama of her thinking and work?span>
(what are?span>) s cls s="frds scrmbld">Luisas>'s overarching, idealized conception that lays claim to the validity of her values and standards as applied not only to herself and environment but to the entire universess='lgc'>: (s cls s="trms">questions> of structure)
sts cls s="lsts lst1">•(pre-babylonian) universal abstractionism ss='lgc'>ss='lgc'>--> s cls s="trms">embods>ied knowls cls s="trms"nttrm="knowledge,Knowledge">edges>
sts> sts cls s="lsts lst1">•fluid equilibrium ss='lgc'>ss='lgc'>--> movement of Being
sts> ss='lgc'>[is this a romantic structural attitude?span>ss='lgc'>]
-and how is she confronted with s cls s="trms">cosmos>s s cls s="trms">priors> to her inscriptions?span> (s cls s="trms">questions> of realism)
span> -what is (the mystery of) a ‘being through s cls s="trms">inters>pretation’ for her?span> (s cls s="trms">questions> of performativity)
span>
ss='lgc'>[reas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>ic:ss='lgc'>] to take pos ses sion of es sential aspects of the external reality (ss='lgc'>ss='lgc'>~ss='lgc'>-> recreate them in the s cls s="trms">imagis>nation) ss='lgc'>[ss='lgc'>ss='lgc'>--> s cls s="trms">s cls s="trms">empiris>cs>al?span>ss='lgc'>]
ss='lgc'>[structural:ss='lgc'>] to experience the external reality as parts of an s cls s="trms">inters>connected and comprehensive whole
ss='lgc'>[ideas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>ic/s cls s="trms">syms>bos cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>:ss='lgc'>] to connect the (inner) particular to the general
ss='lgc'>[romantic:ss='lgc'>] to make (inner) invisible visible

s cls s="trms">sublims>ated gratification of instincts, ambitions and ideals, (homogeneous) s cls s="trms">gests>alt and expres sion of the self, s cls s="trms">narcis ss>istic equilibrium, test its viability, haptic art,

“invisible reality and the s cls s="trms">aesthets>ics of universality” or a mean by which universal is recognized<strcls cls s='strcls'>*strcls>
timeles snes s, wholesomenes s, indivisibility, s cls s="trms">aesthets>ic standards
-pictorial thinking, movement thinking, s cls s="trms">affects>ual thinking, ss='lgc'>{ss='lgc'>ss='lgc'>--> all is sued by ss='thdf'>the notion of “pure” and “purity”?span> tendency toward idealization?span> utopian?span>ss='lgc'>}
span>
movement (the act) ss='lgc'>ss='lgc'>=/= mobility (the pos sibility)

(is s cls s="frds scrmbld">Luisas> s cls s="trms">inters>ested in?span>) the immanent laws and es sential unity of all being

...step to complete nonobjectivity
...objects with their expres sion of plasticity
-what is the s cls s="trms">syms>bolic term in her work?span>
span> she saidss='lgc'>: “space is s cls s="trms">literas>l.” ss='lgc'>ss='lgc'>--> the wholesome is proclaimed in the artistic act itself (and not as s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>) ss='lgc'>ss='lgc'>--> experienced directly ss='lgc'>ss='lgc'>=/= s cls s="trms">imagis>ned

ss='lgc'>ss='lgc'>--> s>احشايىs> the s cls s="trms">viscs>era (ahsha), s cls s="trms">viscs>eral theoryss='lgc'>: s cls s="trms">affects> and s cls s="trms">embods>iment, transmis sible physical charges, porous bodies,
ss='at'>@s cls s="frds scrmbld">Luisas>
kP_AfO7Ms4I

how to create a condition in which she can herself later give acces s to her thinking and making?span>
stsrd cls s="lstsrd">1- propose a curatorial s cls s="trms">gests>ure of an as semblyss='lgc'>: s cls s="frds scrmbld">Luisas>, Mondrian, Zen master, Malevich; with ss="ppl">Bocola and ss="ppl">Ahmed;
stsrd> stsrd cls s="lstsrd">2- to open an investigation of s cls s="trms">affects>ive economies for herss='lgc'>: abstraction, constructivism, idealism, s cls s="trms">figurats>ive empathy, s cls s="trms">syms>bolism, longing,
stsrd> stsrd cls s="lstsrd">3-
stsrd> stsrd cls s="lstsrd">4-
stsrd>
(psychoanalysis ss='lgc'>[ss='at'>@s cls s="frds scrmbld">Luisas>ss='lgc'>] allows us to see that) <strcls cls s='strcls'>*strcls>emotionality involves movement<strcls cls s='strcls'>*strcls>
ass cls s="trms">socis>ations whereby “feeling” take us acros s s cls s="trms">differens>t levels of signification, not all of which can be admitted in the s cls s="trms">presens>t. (ss='lgc'>+ss="ppl">Ahmed)
-emotions move back and forth (s cls s="trms">pasts> ass cls s="trms">socis>ations, repres sion traces on s cls s="trms">presens>t) and sideways (sticky ass cls s="trms">socis>ations between figures and signs) ss='lgc'>ss='lgc'>--> something as the cause of a feeling in someone ss='lgc'>ss='lgc'>--> “involving s cls s="trms">relations>ships of <strcls cls s='strcls'>*strcls>s cls s="trms">differens>ce and displacement<strcls cls s='strcls'>*strcls>ss='lgc'>{as the form or s cls s="trms">languages> of the unconsciousss='lgc'>} without s cls s="trms">posits>ive value” ss='lgc'>ss='lgc'>--> s cls s="trms">affects>ive economies ss='lgc'>ss='lgc'>-->ss='lgc'>{s cls s="trms">socis>al, s cls s="trms">materis>al, psychicss='lgc'>}
span>
ss='lgc'>{ psychoanalysisss='lgc'> = "absent s cls s="trms">presens>ce” of s cls s="trms">histos>ricityss='lgc'>ss='lgc'>-->(sideways movement of feelings) ss='lgc'>}ss='lgc'>==offersss='lgc'>ss='lgc'>==> a theory of emotion as economy<strcls cls s='strcls'>***strcls>
-by economy, ss="ppl">Ahmed means, like capital (is about the movement of commodities and money<strcls cls s='strcls'>*strcls>), an effect of its circulation (ss='lgc'>ss='lgc'>--> s cls s="frds scrmbld">Luisas>)
span> -the subject is one nodal point in the economy ss='lgc'>ss='lgc'>=/= subject as its os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in and destination
span>
<strcls cls s='strcls'>**strcls>the movement between signs converts into s cls s="trms">affects>
feeling ss='lgc'><ss='lgc'>ss='lgc'>--> fetish commodity

in ss="ppl">Freudian model, the movement between objects is s cls s="trms">intras>psychic ss='lgc'>ss='lgc'>--> trace of how s cls s="trms">histos>ries remain alive in the s cls s="trms">presens>t<strcls cls s='strcls'>***strcls> ss='lgc'>[regarding s cls s="nms">ajayebs>'s s cls s="trms">histos>ries, s cls s="trms">histos>ries that “stick” and which does not need to be declared, ss='at'>#fohshe heyuan/heyvan s>فحش حیوانs>/s>حیوونs> sideways movements...ss='lgc'>]
-(s cls s="nms">ajayebs>'s) s cls s="trms">pasts> s cls s="trms">histos>ries of naming
span>
objects, the s cls s="trms">authors> of emotions

(how) emotions align subjects

_“surfacing” of individual_

(ss="ppl">Ahmed sugs cls s="trms">gests>s that) emotions are not simply “within” nor “without” but that they create the very effect of the surfaces or boundaries of bodies and s cls s="trms">worlds>s.

s cls s="trms">narrats>ivess='lgc'> = production of the ordinary

sts cls s="lsts lst1">•(which crimes against persons become crimes against place?span> -‘us’-)
sts> sts cls s="lsts lst1">•“body of the nation”
sts> sts cls s="lsts lst1">•ss cls s="trms">cenes> of “our injury” (ss='lgc'>ss='lgc'>--> also in s cls s="nms">Irans>ss='lgc'>: “our” s cls s="trms">histos>rical injury)
sts> sts cls s="lsts lst1">•(the fucking) s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht to defense ss='lgc'>ss='lgc'>--> ‘home’ itself becomes to be mobilized as a defense against terror, becomes transformed into the s cls s="trms">syms>bolic space of the nation ss='at'>#ss='lgc'>[ss='thdf'>example of when the approach (to/by objects) itself becomes a fetish object<strcls cls s='strcls'>*strcls>ss='lgc'>] ss='lgc'>ss='lgc'>--> “staying at home”ss='lgc'>: a form of mobilization ss='lgc'>[ss='lgc'>-ss='lgc'>ss='lgc'>--> go tospan> three little pigsss='lgc'>] ss='lgc'>ss='lgc'>ss='lgc'>---- “the constitution of open cultures involves the projection of what is closed s cls s="trms">ontos> others, and hence the concealment of what is closed and contained ‘at home’” (ss="ppl">Ahmed ♥span>) ss='lgc'>{ouvrir le fermé, fermé le ouvertss='lgc'>}
sts> sts cls s="lsts lst1">•alert citizens, amre be ma'ruf va nahye az monkar s>امر به معروف و نهی از منکs> ss='lgc'>ss='lgc'>--> s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>-s cls s="trms">ontos>logy of tosiye s>توصیهs>
sts> sts cls s="lsts lst1">•suspicious others
sts> sts cls s="lsts lst1">•saving women from s cls s="trms">religs>ious fundamentalism
sts> sts cls s="lsts lst1">•negativity of latent (could-be-nes s ss='lgc'>ss='lgc'>==> opens up the power to detain, police pishgiri s>پلیس پیشگیریs>)
sts>

os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ins of bad feeling
threat to violate the pure bodies ss='lgc'>[vulnerable and damaged bodies of the white woman and s cls s="trms">childs>ss='lgc'>]

<strcls cls s='strcls'>*strcls>s cls s="trms">affects> is economic<strcls cls s='strcls'>*strcls> ss='lgc'>ss='lgc'>--> it circulates between signifiers in s cls s="trms">relations>ships of s cls s="trms">differens>ce and displacement ss='lgc'>ss='lgc'>--> they align subjects ss='lgc'>ss='lgc'>--> effect of collective ss='lgc'>ss='lgc'>--> (in Ahemd's economical model of emotions) they work to bind subjects together ss='lgc'>: the nonresidence of emotions is what makes them “binding” ss='lgc'>ss='lgc'>--> her notion of economy ss='lgc'>ss='lgc'>=/= ss='lgc'>{inside/outside model ss='lgc'>ss='lgc'>--> s cls s="trms">posits>ive residence of emotionsss='lgc'>: “I have an emotion” or “something makes me feel a certain way"ss='lgc'>}ss='lgc'>ss='lgc'>--> “fear does not come from within the subject, nor does it reside in its object”
-(ss='lgc'>[ss='at'>@s cls s="frds scrmbld">Hodas>'s take on witnes sss='lgc'>] alignment of the individual with the collectivess='lgc'>:) the accumulation of s cls s="trms">affects>ive value shapes the surfaces of bodies and s cls s="trms">worlds>s; s cls s="trms">affects> generates the surfaces of collective bodies (ss='lgc'><ss='lgc'>==allowsss='lgc'>== not to locate s cls s="trms">affects> in a subject or object) ss='lgc'>ss='lgc'>~ss='lgc'>ss='lgc'>~ss='lgc'>ss='lgc'>--> ss='lgc'>[to initiate with s cls s="frds scrmbld">Hodas> an examination of the) <strcls cls s='strcls'>*strcls>mobility of bodies of subjects<strcls cls s='strcls'>*strcls> (in the West or her regions ss='lgc'>ss='lgc'>=/= s cls s="trms">questions> of the mediatization of her emotional experiencesss='lgc'>}
span>
<strcls cls s='strcls'>*strcls>emotions ‘involve’ subjects and objects<strcls cls s='strcls'>*strcls>

what constructs emotions as s cls s="trms">posits>ive or negative residence?span>

ss='lgc'>[<strcls cls s='strcls'>*strcls>ss='lgc'>]psychoanalysisss='lgc'>: a theory of the subject as lacking s cls s="trms">posits>ive residence
(this ‘lack’ is commonly s cls s="trms">articulats>ed as the “unconscious”ss='lgc'>: in ss="ppl">Freudian terms, where an s cls s="trms">affects>ive impulse is perceived but misconstructed, and which becomes attached to another idea. ss='lgc'>[can i say that my workspan> in s cls s="nms">ajayebs>, which i named it as ‘organizing my s cls s="trms">mems>ory, and also, that which comes to mind’ is all about this reconstruction of cognizeds and percepts?span> is that why i am having les s and les s unconsciousnes s in my daily life?span>!ss='lgc'>])
-cognizant agah s>آگاهs>
span> -in ss="ppl">Freud's model of unconsciousnes s, the s cls s="trms">affects> itself is not repres sed, rather, what is repres sed is the idea to which the s cls s="trms">affects> was attached ss='lgc'>ss='lgc'>--> displacement
span>
(ss="ppl">Lacan's) subjectss='lgc'>: proper ss cls s="trms">cenes> of absence and los s<strcls cls s='strcls'>*strcls>
a theory of the subject that the locus of the signifier settles ss='lgc'>ss='lgc'>--> constitution of the subject as “settlement”

(ss='lgc'>[what is?span>ss='lgc'>] s cls s="frds scrmbld">Eszters>'s s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht and will to keep looking for signs of s cls s="trms">differens>ce. ss='lgc'>--when she was talking about idios cls s="trms">syncs>rasies of her countries)
<strcls cls s='strcls'>*strcls>ss='lgc'>[with s cls s="frds scrmbld">Eszters>'s “the nation has suffered enough!"ss='lgc'>] ss='lgc'>--ss="ppl">Lezrass='lgc'>ss='lgc'>--> politics in a sense is precisely concerned with what is or is not <strcls cls s='strcls'>*strcls>enough<strcls cls s='strcls'>*strcls>
“it's enough!” ss='lgc'>ss='lgc'>--> ss='at'>#s cls s="trms">demands> something or before which I make a claim. it is practical (even s cls s="trms">techns>ical) or is dealing with being practical
the haunting modifier of “enough”
the <strcls cls s='strcls'>*strcls>amount<strcls cls s='strcls'>*strcls> of something (-of suffering in this case) ss='lgc'><ss='lgc'>-- “That's enough coffee”
-we are dealing with s cls s="trms">materis>ality and s cls s="trms">meass>ure
span> ss='lgc'>{has that anything to do with the enough of s cls s="frds scrmbld">Ekaterinas>'s “good-enough mothers”?span>ss='lgc'>}ss='lgc'>ss='lgc'>--> true enough-nes s for an effect to be achieved

model of emotion ss='lgc'>ss='lgc'>==> s cls s="trms">materis>alization of bodies

moon wonder creation inflow follow rise [source: Qazwini book of ajayeb] (emotions construct) bodies as ‘enveloped’

in standard psychological model, fear ‘has’ an object
<strcls cls s='strcls'>*strcls>(ss="ppl">Ahmed's) fearss='lgc'>: “pas sing by” (ss='lgc'>ss='lgc'>=/= arriving) of the object, impos sibility of containment of object

s cls s="trms">anxis>ety is an approach to objects ss='lgc'>ss='lgc'>=/= fear is an object's approach

ss="large lg58" stl="font-size:132%"> in ss="ppl">Freudss='lgc'>: self is made by the fear of father

ss="ppl">Ahmed's model of ‘impact of fear’
fear does not leat to containment but an expansion ss='lgc'>ss='lgc'>--> his/her embrace of the s cls s="trms">worlds>
sts cls s="lsts lst1">•being sealed into a body that takes up les s space!
sts> <strcls cls s='strcls'>**strcls>fear works to restrict some bodies through the movement or expansion of others<strcls cls s='strcls'>**strcls> (s cls s="trms">inters>esting for s cls s="frds scrmbld">Monas>'s work)
ss='lgc'>[structural pos sibility:ss='lgc'>] proximity of fear-object ss='lgc'>--isss='lgc'>ss='lgc'>--> pos sibility of future injury

impres sions of coherence, “sticking together”
(that is perhaps why s cls s="trms">dictis>onaries and s cls s="trms">bestiars>ies are s cls s="trms">inters>estingss='lgc'>: because their elements do not “stick together” in the sense of an s cls s="trms">affects>ive economy ss='lgc'>[of inquiry and s cls s="trms">narrats>ivess='lgc'>] ss='at'>#s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>s)

s cls s="trms">ontos>logy of insecurity ss='lgc'>ss='lgc'>--> (naratives of) crisis ss='lgc'>ss='lgc'>==> “return” (to values) ss='lgc'>ss='lgc'>--> fetish
-production of crisis is crucial for insecurity
span> -declaration/announcement of <strcls cls s='strcls'>*strcls>crisis<strcls cls s='strcls'>*strcls> s cls s="trms"nttrm="already,spread">reads>s the fact/figure/event and transforms is into a fetish object that then acquires a life of its own
span> -it must be presumed that things are not secure, in and of themselves, in order to justify the imspan>[...]