[...]rpowers in his secular-sacred ascent, only to end tragic='lgc'>]
“...man making himself (by realizing his intentions in his tools) yet again in the Greatest ="trms">Story Ever Told.” (your artwork doesn't need to be this kind of ="trms">story!)
or the ="ppl">Darwinist tale of “Mitochondrial Eve in a neocolonial Out of Africa”
we need ="trms">stories of companion ="trms">species, the “very mundane and ongoing ="trms">sort of tale, one full of misunderstandings, achievements, crimes, and renewable hopes.” (="ppl">="ppl">Haraway, ="ppl">La Guin, ="ppl">Tessa ="ppl">Farmer,)

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

...="trms">technologies are not mediations='lgc'>--that is, something in between us and another bit of the ="trms">world='lgc'>--rather, ="trms">technologies are organs, full partners, in what ="ppl">Merleau-Ponty called “in="trms">foldings of the flesh.”

in="trms">folding ='lgc'>=/= ="trms">interface
="lsts lst1">•“What happens in the ="trms">folds is what is important.”
="lsts lst1">•="trms">Interfaces are made out of ="trms">interacting grappling devices.
="lsts lst1">•the in="trms">folding of others to each other is what makes up the knots we call beings or, perhaps better, following ="ppl">="ppl">Bruno ="ppl">="ppl">Latour, things.

="large lg2" stl="font-size:112%"> “="trms">Technologies are always compound. They are ="trms">composed of diverse ="trms">agents of ="trms">interpretation, ="trms">agents of recording, and ="trms">agents for directing and multiplying ="trms">relational action. These ="trms">agents can be human beings or parts of human beings, other organisms in part or whole, machines of many kinds, or other ="trms">sorts of entrained things made to work in the ="trms">technological compound of conjoined forces.”

='strcls'>*="trms">animal (in ="trms">zoological terminology) ='lgc'>: a com="trms">posite of individual organisms, an enclosure of ="trms">zoons, a company of critters in="trms">folded into a one.

compound='lgc'> = com="trms">posite ='lgc'>+ enclosure
camera='lgc'>: the ="trms">technological eye ='lgc'>='lgc'>--> philosophical pretension and self-certainty (='lgc'>=/= ="frds scrmbld"nttrm="Christianson">Christian's camera)
='lgc'>-- camera as a black-box with which to register pictures of the outside ="trms">world in a re="trms">presentational, menta="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">semiotic economy

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="ppl">Vinciane ="ppl">="ppl">Despret, ="ppl">Isabelle ="ppl">="ppl">Stengers, ="ppl">="ppl">Bruno ="ppl">="ppl">Latour, ”_how they make their subjects ="trms">interesting,_“
to tell the ="trms">story of their work of “="trms">translation,” of invention.

="large lg1" stl="font-size:147%"> refuse all loyalty to my homeland and its values

="large lg10" stl="font-size:133%"> ='strcls'>*heuristic='lgc'>: mental shortcuts that ease the cognitive load of making a problem solvable
="prgrph">-trading optimality, completeness, accuracy, or precision for speed
it may ='strcls'>*approximate='strcls'>* the exact solution for the problem
="prgrph">-enabling discover or learn something for themselves. (a ‘hands-on’ or ="trms">interactive heuristic approach to learning)
='lgc'>[(in computing='lgc'>:) proceeding to a solution by trial and error or by rules that are only loosely defined.='lgc'>]
="prgrph">-from ="trms">Greek heuriskein ‘find’

='strcls'>*="trms">contingent='lgc'>: using it with ‘="trms">historical’ always produces ="trms">interesting ways ='lgc'>='lgc'>--> ="trms">contingency relates to a nonteleological ='lgc'>[a doctrine explaining ="trms">phenomena by their ends or purpose='lgc'>] and nonhierarchical multiplicity ='lgc'>[when i say ‘dud’ and ‘cauphing’ and ="trms">interupting ‘tracing’ i am asking for ="trms">contingent modes of relating and thinking. conceptualizing in terms of the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of the dud is about hierarchical ="trms">relations between ="trms">past and ="trms">present and teleological reasoning='lgc'>: where is the dud coming from. when i asked ‘who told the first ="trms">joke='qstn'>?’ i am trying to break and ="trms">joke with teleological mode of thinking about the ="trms">category of ‘o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin’.='lgc'>]
="trms">contingent ='lgc'>=/=='qstn'>? analytical (='lgc'>='lgc'>--> ="trms">Contingent pro="trms">positions depend on some kind of ="trms">epistemoloy, whereas analytic pro="trms">positions are true without regard to any facts about which they speak.) ='lgc'>{telos, ghasd قصد ='lgc'>='lgc'>--> ghaside قصیده ='lgc'>=/= ghazal غزل='lgc'>}
="prgrph">-We call a truth ="trms">contingent when it ='strcls'>*depends on something else='strcls'>* for its truth.
="prgrph">-has to do a lot with our ="trms">material ="trms">world
="trms">contingent ='lgc'>='lgc'>~= containing-="trms">agent='strcls'>*
='lgc'>--Tautological pro="trms">positions, which must be true
='lgc'>--Contra="trms">dictions which must necessarily be untrue
='lgc'>--possible pro="trms">positions

never use ="trms">contingency alone in a sentence ='lgc'>='lgc'>--> ="trms">historical ="trms">contingency
never use understanding stand alon in a sentence ='lgc'>='lgc'>--> better understanding ='lgc'>{'better’ opens ="trms">situatedness, for who and how “better,” etc.='lgc'>}

="trms">Rhetoric ='lgc'><='lgc'>--(has to do with)='lgc'>='lgc'>--> ="trms">Contingent
="ppl">Aristotle (in his work on ="trms">rhetoric) was against ="trms">contingency. He believed that the “unavoidable and potentially unmanageable ="trms">presence of multiple possibilities” or the complex ="trms">nature of decisions creates and invites ="trms">rhetoric. (='lgc'>=/= ="ppl">Plato saw ="trms">rhetoric as pure deceit ='lgc'>[gul='lgc'>] and ="trms">positioned it in politics. ='lgc'>[you can see he is terrified by the death of his teacher and mentor ="ppl">Socrates by civility.='lgc'>])
="trms">rhetoric ='lgc'>='lgc'>--> contigent ='lgc'>='lgc'>--> ="trms">epistemic='lgc'>: individuals make meaning through ="trms">language and determine what constitutes truth


='strcls'>*="trms">ontology is death-dealing ='lgc'><='lgc'>--='strcls'>** terrible violence is directed to the non-existing, the never having existed
='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to the root of exist ='lgc'>='lgc'>--> which modes of existence deserve our curiosity='qstn'>?

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(i found a word for it,) my register of ='at'>@="frds scrmbld">Lili's scream='lgc'>: i see it as ‘non="trms">laughter’(='qstn'>?)
(='strcls'>*proposal='lgc'>: there is a number when we dial we can ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen to her scream on the phone.) (='lgc'>='lgc'>--> stream, ="trms">technology, tele-, telephone, called,)
(for her) thinking ='lgc'>=='qstn'>? knowing (sending ='lgc'>=/= receiving)
(an SF scenario='lgc'>:) ="trms">imagine and describe an alien ="trms">world where its populace don't practice ‘knowing.’
='strcls'>**scream ='lgc'>==makes='lgc'>='lgc'>==> witnesses='strcls'>**
(fighting ='lgc'>==makes='lgc'>='lgc'>==> coordination)

از طلبکار به طلبه (az talabkar be talabe)
///the (="trms">symbolic='qstn'>?) structuration of ‘="trms">demand’ in ="frds scrmbld">Lili's ="trms">presentation='lgc'>:
the ‘sujet ="trms">supposé savoir’ ='at'>#sss ='lgc'>[='lgc'>='lgc'>~= ="nms">Pir, (پیر always a paternal ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor='qstn'>?) that Other whom you ‘call’ who holds (your) deepest truth ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorology of “depth” ='lgc'>=/= “skimming the surface"='lgc'>] (installed by ="ppl">Lacan) is a subject who is in a functional ="trms">position and one presumes that this subject knows or retains or holds the knowl="trms"nttrm="knowledge,Knowledge">edge (even vital and secret knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>[this is knowl="trms"nttrm="knowledge,Knowledge">edge-talabkar طلبکار='lgc'>]) that you want. this subject is functionally established. one of the laws of our encounter is that puts the speaker/="trms">writer/analyst/text/etc in the (even architectural) center='lgc'>: the subject-="trms">supposed-to-know in ="ppl">Lacan the analyst who sits there as a tower of knowl="trms"nttrm="knowledge,Knowledge">edge that mostly withholds what s/he knows ='lgc'>='lgc'>--> ="trms">transferencial energy directed towards him/her ='lgc'>='lgc'>--> drama of identification (='lgc'>='lgc'>--> break-out of ="trms">narcissism for ="ppl">Freud)
="prgrph">-it is one of the (negative='qstn'>?) binding ="trms">transferential contracts in ="trms">relation to “the one who speaks”
='lgc'>[='strcls'>*="trms">anthropology of exchange='strcls'>* ='lgc'>='lgc'>--> ="trms">Transference='lgc'>: (for ="ppl">Lacan) Each time a man speaks to another in an authentic and full manner, there is, in the true sense, ="trms">transference, ="trms">symbolic ="trms">transference='lgc'>--something which takes place which changes the ="trms">nature of the two beings ="trms">present. Later ="ppl">Lacan ="trms">articulates the ="trms">transference in sujet ="trms">supposé savoir='lgc'>: ="trms">transference is the attribution of knowl="trms"nttrm="knowledge,Knowledge">edge to the Other, the ="trms">supposition that the Other is a subject who knows. “As soon as the subject who is ="trms">supposed to know exists ='strcls'>*somewhere='strcls'>* ... there is ="trms">transference.” (Seminar II, p. 232)='lgc'>] ='lgc'>[keep in mind that the (post='qstn'>?-)="ppl">Lacanian theory is about the ='strcls'>*constitutive function of the signifier in ="trms">relation to the subject.='strcls'>* ... for ="ppl">Lacan, What constitutes the person and its identity can now be ="trms"nttrm="already,spread">read as a text, and the ="trms">author is not the subject, but the ="trms">trajectory of the signifiers that re="trms">present the desire of those who occupy the place of the Other for the subject.='lgc'>]
='lgc'>[about ="trms">demand='lgc'>: ="ppl">Lacan argues that “="trms">demand constitutes the Other as al="trms"nttrm="already,spread">ready possessing the ‘privilege’ of satisfying needs,” and that indeed the ="trms">child's biological needs are themselves altered by “the condition that is imposed on him by the existence of the discourse, to make his need pass through the defiles of the signifier.” ... The subject has never done anything other than ="trms">demand (since infancy!)='lgc'>] ='strcls'>*='lgc'>{="trms">question ='lgc'>=/= ="trms">demand='lgc'>}='strcls'>*='lgc'>='lgc'>--> ="ppl">Nancy
='lgc'>[the use of ‘="trms">transference’ is a way to account for the ="trms">relationship between ="trms"nttrm="already,spread">readers and texts. the emphasis in ="ppl">Lacan is on the ‘="trms">supposed’ and not on the ‘know’. ="trms"nttrm="already,spread">reader assume that the text ‘knows’. ='lgc'>='lgc'>--> What ="ppl">Lacan's understanding of the ="trms">transference 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 ="trms"nttrm="already,spread">reader and text.='lgc'>] ='lgc'>[in other words, ="trms">transference is ‘a re="trms">presentation of the ="trms">past’ (="trms">childhood and etc.) to the ="trms">present ='lgc'>]
a pedagogical problem='lgc'>: rapid ="trms">transferencial turn-over='lgc'>: going from one subject-="trms">supposed-to-know to the other (='lgc'>=/= ="trms"nttrm="already,spread">reading)
='at'>#the kind of ‘="trms"nttrm="already,spread">reading’ ='lgc'>[encountering a text, artwork, speech, ourselves, etc.='lgc'>] that i am talking about is not about this ="trms">transferencial energy directed towards the sujet ="trms">supposé savoir. this practice of ="trms"nttrm="already,spread">reading is about to ="trms"nttrm="already,spread">read together and to ="trms"nttrm="already,spread">read ourselves ="trms"nttrm="already,spread">reading, to an atentiveness to the way we are ="trms"nttrm="already,spread">reading or not-="trms"nttrm="already,spread">reading or aberating from something and be attentive to that disjunctive movement. what is noncomprehension='qstn'>? what is the experience of nonunderstanding='qstn'>? and so on.
='strcls'>*so, the sujet ="trms">supposé savoir is the one who is structurally is in a place of knowl="trms"nttrm="knowledge,Knowledge">edge which doesn't mean that subject is filled with or capable of offering power and knowl="trms"nttrm="knowledge,Knowledge">edge but that is projected ="trms">onto that functional space='strcls'>* ='lgc'>='lgc'>--> sujet ="trms">supposé savoir is merely a spatial determination='qstn'>? (is this related to my ="trms">interventive ="trms">lectures in outdoor spaces in order to sabotage ‘what is meant to signify’ of the spatial subject-="trms">supposed-to-know='qstn'>?)
='strcls'>*sss is one of the effects of subjectivity ='lgc'>-- a scenography of ="trms">transferential intensity ='lgc'>: we credit that being with having knowl="trms"nttrm="knowledge,Knowledge">edge to transmit, and then we might also resist it.
='lgc'>='lgc'>---let's get out of this space!!='qstn'>?
='lgc'>--='prcnt'>%='lgc'>--in the context of pedagogy, students regards their teachers as sujet ="trms">supposé savoir, that they should know something. “it is the students’ ="trms">supposition of an art teacher who knows, who have something more than they have in themselves, that initiates the teaching and learning process rather than the art knowl="trms"nttrm="knowledge,Knowledge">edge actually possessed by the teacher” (Hetrick). (is it the architectural ="trms">gesture='lgc'>--the center='lgc'>--that produces the recognition of the teacher ="trms">situated as “teacher”='qstn'>?) ='strcls'>*“the spell of ="trms">transference.” / at some point some ="trms">gesture is taken by the student as a sign of hidden knowl="trms"nttrm="knowledge,Knowledge">edge and intention ='lgc'>='lgc'>==> ="trms">transference establishing itself; (how education ='lgc'>[and ="trms">love='qstn'>?='lgc'>] without ="trms">transference looks like='qstn'>? ='lgc'>='lgc'>--> ="ppl">Julia ="ppl">Scher, ‘post-="ppl">Lacanian’ means that you don't ‘transfer’ to the art-work nor artist='qstn'>?) ='at'>#="nms">harem
parent ='lgc'>='lgc'>--> teacher ='lgc'>}='lgc'>='lgc'>==> what the student may desire to become (be recognized as)

="trms">according to ="ppl">Lacan there is no ="nms">Pir (='lgc'>~ ='lgc'>[often iconoclast='lgc'>] leader, guide, mentor, expert, knowing-hero, enlightener, rescuer knowing more, knowl="trms"nttrm="knowledge,Knowledge">edgeable pedagogue/leader “helping students find themselves,” ='lgc'>[='lgc'>='lgc'>--> my failed ="trms">transference with ="frds scrmbld">Saeed='lgc'>])

='lgc'>='lgc'>-->='qstn'>? Discourse of the University='strcls'>* ='lgc'>: (="trms">systematic) “knowl="trms"nttrm="knowledge,Knowledge">edge” replaces the nonsensical master signifier in the dominant commanding ="trms">position; in this case the sujet ="trms">supposé savoir dependent upon the related knowl="trms"nttrm="knowledge,Knowledge">edge of the Other, or the source of “the field” (journals, text="trms">books, etc.) ='lgc'>='lgc'>==> (arbiter of) truth ='lgc'>='lgc'>--> ='strcls'>*to transmit knowl="trms"nttrm="knowledge,Knowledge">edge that is al="trms"nttrm="already,spread">ready given='strcls'>*
='lgc'>[account of knowl="trms"nttrm="knowledge,Knowledge">edge as a ="trms">symbolic and ="trms">social ="trms">network, master signifier, subject ="trms">positions,='lgc'>]

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

='at'>@="frds scrmbld">Lili; is she (like the rest of us humans) looking for an active, predatory art='qstn'>?='lgc'>='lgc'>--> if non-="trms">communicative non-predatory non-kinetic ='lgc'>[a common issue with the students of choreography and dance in general='lgc'>] art exists on this planet, then we kave to learn “a whole new set of ="trms">techniques.” ='lgc'>[="ppl">La Guin='lgc'>])
='lgc'>--the meter of ‘time,’ that essential element, matrix and ="trms">measure of all kown human-="trms">animal art. what if there are other metric ="trms">systems='qstn'>? art not as an action, but a reaction='qstn'>? not a ="trms">communication, but a reception='qstn'>? ='lgc'>{='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to my master studies Diploma on passivity in performance art='lgc'>}

registers of ‘="trms">complaining’ in ="frds scrmbld">Lili's discourse. she is a bit like Faust groaning, habe nun akhhhhh Philosophie and so on. ='lgc'>[Ach of Sprache='lgc'>] (that they have done all the work, they know everything, yet know not enough of what really counts ='lgc'>[that is the incalculable='lgc'>] and cannot be satisfied by mere knowl="trms"nttrm="knowledge,Knowledge">edge available to them. nor can they keep themselves to the restricted zone of knowability.) so ="frds scrmbld">Lili saying “it's too much!” is a hysteric wish for ‘more’='qstn'>?
(="ppl">Freudian ="trms">joke, the hysteric says='lgc'>: “is that all there is!='qstn'>?” while the ="trms">neurotic says='lgc'>: “this is too much!” to the same object)

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

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

the figure of the ‘accuser’ and the ‘straight talk’ for ="frds scrmbld">Lili
...that people would speak ="trms">literally
going from proof to proof, from necessity to necessity ='lgc'>='lgc'>--> displacement (='lgc'>=/= detour)

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='at'>@="frds scrmbld">Ekaterina; some other characters='lgc'>:
the jealous, the impassioned, the persecutive, the ="trms">erotomaniacal,
="trms">complainer,
noble trader,

="large lg10" stl="font-size:108%"> ="frds scrmbld">Ekaterina, asking for a ="trms">fabulation='qstn'>? her totem making
="ppl">Deleuzian ="trms">fabulation='lgc'>: a ="trms">fiction made up by people in their process of becoming
making up ="trms">stories
='lgc'>=/= ="trms">fiction (on its own; it doesn't have that ="trms">relation with becoming)

in which conditions the ="trms">paranoid mother occupies the failiour of the good-enough mother='qstn'>?
what constitutes the ‘site’ for her mother='qstn'>?

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

="large lg3" stl="font-size:111%">

='strcls'>**="trms">stories that collect ="trms">stories='strcls'>** ='lgc'>[='lgc'>='lgc'>~= archive='qstn'>? my hypertext='qstn'>? a mouth full='qstn'>? ='lgc'>--this ="trms">specific type of ="trms">stories are d="trms"nttrm="danger,stranger">angerously ="trms">worlders, usually handed to the un="trms">questioned mechanics of universalized taxonomy and 17th century ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs='lgc'>: encyclopedic homogeneous tables. they are the stuff of ="nms">ajayeb='lgc'>]
(mispronounced by ="frds scrmbld">Ekaterina > captured by ="frds scrmbld">Hoda > found object by ="frds">Sina)

="trms">stories that collect other ="trms">stories='lgc'>:
="lstsrd">1- archive ='lgc'>='lgc'>~='lgc'>='lgc'>--> ="trms">sortability
="lstsrd">2- ="trms">translation ='lgc'>='lgc'>~='lgc'>='lgc'>-->  linearity
='lgc'>='lgc'>==> universality (that both these ="trms">stories claim)
(='mywrk'>my work on hypertext ="nms">apass ="nms">ajayeb graph ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs, is to deal within these conditions of ="trms">storying. my shift of ="trms">interest)

="large lg4" stl="font-size:110%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

(“dealing” ='at'>@="frds scrmbld">Luiza='lgc'>:)
(or in ="frds scrmbld">Lili's term “..a way to tackle issues”)

='lgc'>[with ="ppl">Avital='lgc'>]
='strcls'>*modalities of dealing-with='lgc'>:
="prgrph">-parasitism
="prgrph">-(under the spell) ="trms">drugs ='lgc'>=/= struggle (="trms">according to ="ppl">Marxian protocol='lgc'>: one is ="trms">drugged and disabled ='lgc'>[Date-rape-="trms">drug as an incapa="trms">citating ="trms">agent='lgc'>] and neutralized by state ="trms">apparatus, ="trms">drugs are administrated and spend in all ="trms">sorts of insidious ways.)
on the discourse of stupidity='lgc'>: ="ppl">Marx (in ="trms">writing to Engels says that he) believed that proletariat are stupid. ="ppl">Marx's insight to replace the other ="trms">drugs that have put so many into a stupor. people with ="trms">Religion are not around, they are praying somewhere to some ="trms">hallucination ='lgc'>[this is ="ppl">Marx, ="ppl">Freud, ="ppl">Nietzsche, and others in 20th century='lgc'>] ='lgc'>='lgc'>--> ideological stuporous ="trms">drugs, ‘everyone is stoned on something’ ='lgc'>=/= alert and lucid. ='lgc'>[highly problematic!='lgc'>]
="prgrph">-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 ="trms">historical bodies and minds in="trms">heriting the boys of 20th century.) ='lgc'>='lgc'>='lgc'>---- the state of the struggle depends on certain ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorologies on ‘clean’ that are problematic and phantasmatic and on the loose. ='lgc'>='lgc'>--> ='lgc'>[the issue is that there is no “clean body”.='lgc'>] how to do dirty work='qstn'>? (='lgc'>='lgc'>--> for ‘morality’ and ‘clean’ go to ="ppl">Freud on the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin on morality='lgc'>: morality began as we stopped sniffing our asses and stood erect, nose in the air, away from the dirt ='lgc'>[that we are='lgc'>] ='lgc'>='lgc'>--> morality's phobic appropriations and designations, ='lgc'>[="ppl">Lacan='lgc'>: from the genital order to the ="trms">sublime; az kun be fayakon از کون به فیکون ='prcnt'>%='lgc'>='lgc'>--> ='at'>#ouroboros ='at'>#serpent='lgc'>], ='lgc'>[so when we stood up, stood erect, our genitals became center, exposing ourselves to the other, sexually centered exposure='lgc'>], ='lgc'>[='lgc'>], ='lgc'>[='lgc'>],)
="prgrph">-="ppl">Marxian='lgc'>: ="trms">language/tool/art as a virus that infiltrates ideological structures
="prgrph">-="ppl">Lacoue-Labarthe='lgc'>: in 20th century there are three fundamental modalities of “dealing-with,” three modes of relatedness to our concerns, our ="trms">anxieties, our worries, our work, our projects ='lgc'>[three major motifs for the thinkers that continue to provoke our thoughts='lgc'>]='lgc'>: (1) ='strcls'>*struggle='strcls'>* that would be the ="ppl">Marxian motor, the modality in terms of concern for ="trms">social justice. ='lgc'>[="ppl">Delanda on ="ppl">Marx ='lgc'>='lgc'>--> a model of synthesis='lgc'>: a conflict of op="trms">posites='lgc'>] (2) ='strcls'>*="trms">mission='strcls'>* as introduced and lunched by ="ppl">Heidegger, who was on a ="trms">mission='lgc'>: we have a ="trms">mission, we have a ="trms">mission of trans="trms">mission, we have a ="trms">mission to inscribe things='lgc'>--not from God but from what has happened to us and been left to us after the death of God (as ="ppl">Nietzsche has announced.) ='lgc'>{yes, without a proper address, a state of ="trms">epistemic alert, and so on='lgc'>} and (3) ='strcls'>*task='strcls'>* as="trms">sociated with ="ppl">Benjamin. the Aufgabe is that which inscribes in itself ‘giving up,’ the Aufgabe, it means it is impossible, we take it on as a kind of ethical, pol[...]