[...]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'>]

="large lg2" stl="font-size:112%"> ...="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'>='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.

“="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'>='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.

refuse all loyalty to my homeland and its values

='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'>='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'>='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'>='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'>='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'>='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'>='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'>='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'>='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,

="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'>='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'>?)



='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)

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(“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'>='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'>='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, political ="trms">obligation, but in the word Aufgabe is also ‘Gabe’ meaning ‘gift’ in German, it is gift and giving-up. ='lgc'>[="ppl">Derrida beautifully asks to negotiate endlessly with the ‘given,’ even if the Gift that is given is poisonous.='lgc'>] ='lgc'>='lgc'>-->='lgc'>{ we can see how operate but also how they contaminate (and leak into each other.) we might have a sense of three of them='lgc'>}
="prgrph">-="trms">ontology of “struggling” a way out of Aporia ='lgc'>[denotes, in philosophy, a philosophical puzzle or state of puzzlement='lgc'>] ='lgc'>='lgc'>--> we can't! ='lgc'>='lgc'>--> we must try to work to locate modalities of ="trms">stagnancy (rokud) without necessarily seeing the Exit. how do we live with these catastrophic markers that mark us='qstn'>?
="prgrph">-Paleonymics='lgc'>: a certain operation ="trms">according to which one continues to put old words to work. The use of a pre-existing word in a new context. ='lgc'>-- we are stuck with old pomping meanings.
='lgc'>--(="ppl">="ppl">Stengers) connecting ="trms">materialism with struggle ='lgc'>='lgc'>--> (in ="nms">apass) we are descendants of this ="trms">trope

for ="frds scrmbld">Luiza, the meaning of ‘in="trms">fold’='qstn'>? instead of ‘unravel’='qstn'>? ='lgc'>='lgc'>--> ="trms">interface='strcls'>*
(i want to point out the ‘synthesis’ in her work rather than the ‘analysis’ implied in the term ‘unravel’)



="ppl">Lacoue-Labarthe made ="ppl">Heidegger possible to ="trms"nttrm="already,spread">read for ="ppl">Avital
(and that is what ="ppl">Avital does, make a lot of things possible to ="trms"nttrm="already,spread">read for me)

(to incorporate a) ='strcls'>*="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous hesitation='strcls'>* (='lgc'>='lgc'>=/= ="frds scrmbld"nttrm="Leonardo">Leo's “slowness”)
going step by step in the confrontation (essential to the un="trms">folding of thought)
='strcls'>**not turning ‘weakness’ (or ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical weariness) into a (compelling) paraconcept ='lgc'>[='lgc'><='lgc'>-- ="ppl">Levinas does it='lgc'>]
="prgrph">-taking on the the big topoi of the day like a warrior
courage ='lgc'>--comes='lgc'>='lgc'>--> from the ='strcls'>*="trms">abyss of needling fearfulness='strcls'>*
='strcls'>*German romantics invented the always-with-="trms">community, a living-with, a Mitsein practice of living life philosophically (full of moments of restricted solitude, pressure zones, etc.)
(office of friendship...) i am friend in a ="ppl">Freudian ambivalence, that means i undermine the friend, try to ="trms">trap him and catch him off guard
="prgrph">-if you are so calm, then i will try to bring you over to my side of the barricade of obsessional ="trms">neurotic (a condition in which the mind is intruded upon against her will by images, ideas, or words. consciousness remains lucid and power to reason remains intact ='lgc'>='lgc'>==> temporarily deprivation of individual of freedom of thought and action ='lgc'>[='lgc'><='lgc'>== ="trms">intrapsychic conflict of sexual o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin that mobilizes and blocks all flows of energy (in the case ="trms">neurotic a source of pleasure to the ="trms">child ='lgc'>='lgc'>=/= hysteric)='lgc'>])
="prgrph">-when we ="trms">write do we need to de="trms">monstrate a far-ranging grasp of the political consequences of every possible ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical move='qstn'>?
...prime mover or suspects such as ="ppl">Plato, ="ppl">Heidegger, ="ppl">Derrida
='strcls'>*acceleration='lgc'>: that we are result-oriented, business-oriented, under the gun of gains, and subject to the push towards ="trms">scientific objectification ='lgc'>='lgc'>=/= i try to work with ="trms">different degrees of attention='lgc'>: slowing down for checkpoints, allusive ="trms"nttrm="cluster,club">clusters and ="trms">dense indicators, that are also problematic and short-circuited (in my ="trms">lectures) ='lgc'>='lgc'>==> to get to the ='strcls'>*notational space='strcls'>* that we can calmly observe, examine and explore together.
="prgrph">-to be lucid about your own part taking in ="trms">narcissistic economy
='strcls'>*="trms">mimesis='strcls'>*='lgc'>: those things we are still stuck in in very covert and unavowed ways ='lgc'>='lgc'>~='lgc'>-> ‘destiny’ (a term i use when i mean ="trms">mimesis for us ='lgc'>[-a disease that shows ="trms">symptoms characteristic of another disease='lgc'>])
(i am not pessimistic at all) i have just a catastrophic intuition that informs my grammar ='lgc'>='lgc'>=/= ="trms">mimetic hell

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='strcls'>*="trms">complaint (blocks ‘becoming’='qstn'>?)
="prgrph">-so if i am used to ="trms">complaint in all ="trms">sorts and forms and shapes, what do i do if not ="trms">complaining='qstn'>? that means i need to start learning new ="trms">techniques of being in the ="trms">world.
="prgrph">-="trms">complain, forms of protest, grievance, ='lgc'><='lgc'>--(contamination)='lgc'>='lgc'>--> lament (sug سوگ, zaje ضجه)
="prgrph">-dis="trms">positions of Beschwerde
="prgrph">-which minorities are as="trms">sociated with bitching and moaning='qstn'>? (naleh va shekayat ناله و شکایت, ghor غرولند, غر) (a feminine accent='qstn'>?!)
 ="prgrph prgrph2">-it is often said that “="trms">children should stop ="trms">complaining”
“stop ="trms">complaining” ='qstn'>?!! ='lgc'>[='lgc'>='lgc'>~='lgc'>~> pointed to or relevant for ="frds scrmbld">Lili also='lgc'>]
='strcls'>***="trms">complaint ='lgc'>: the disenfranchised (az hagh mahrum shodeh از حق محروم شده) ="trms">language of muted rage='strcls'>***
what is (let's) bitching together='qstn'>?
is ="trms">religion one long ="trms">complaint='qstn'>? (='lgc'>--'reformation’ as a cover-up)
the “i prefer,” non-need, non-preference
='strcls'>*forms of relatedness='lgc'>--in certain ="trms">societies the opening self of ="trms">sociality consists in ="trms">complaining. (starter-utterances; ="trms">social encounter involves nagging about your friends, parents, ="trms">lovers, etc.) ='lgc'>--making friends is via ="trms">complaining. (this is about the conditions of Mitsein, being-with) ='lgc'>{non-affirmation ='lgc'>='lgc'>~/=='qstn'>? ="trms">complaint; we mistake so easily non-affirmation with ="trms">complaining. (is this ="frds scrmbld">Lili's take='qstn'>? her ="trms">complaints about the insufficiencies of being.)='lgc'>} ='lgc'>='lgc'>--> is ="trms">complaint parasitized by calls for retribution='qstn'>?
Klage (="trms">complaint) ='lgc'>--to='lgc'>='lgc'>--> Anklage (accusation)
='strcls'>*="trms">complaint remains a repetitive fixation that feeds rather than exhausting its course (/="ppl">Avital, aw9Cv_wQ4CQ) ='lgc'>-- it does not finish itself off, or move up the ladder of transformation ='lgc'>[important for ="frds scrmbld">Sana='lgc'>], actually increases pain ='lgc'>='lgc'>--> so, (="trms">according to the analyst='lgc'>:) ="trms">complain is jacking up one's suffering (the Analytiker can't take it anymore)
="ppl">Avital > ="ppl">Kittler='lgc'>: the Ach of Sprache, (in our ="trms">historical ="trms">language usage='lgc'>:) ="trms">literature or ="trms">language as ="trms">complaint. sigh in ="trms">literature (also pointed out by ="frds scrmbld">Lili)
='lgc'>--the ="trms">modern techo-="trms">monster Faust opens with the ="trms">complain
='strcls'>**what is then a proper address='qstn'>?
...the wish for more

="prgrph">-do machines ="trms">complaint or lament='qstn'>?

='at'>@="frds scrmbld">Luiza; (one of sub-="trms">phenomenon of utterance) ='strcls'>*blush='strcls'>* registers a ="trms">complaint(='qstn'>?)
(='lgc'>='lgc'>--> to be noted that certain white skin-colors considered racistly “capable” of displaying moral ="trms">anxiety.)
="prgrph">-a level of ="trms">affect and meaning that remains at the loss of words, between shame and ex="trms">citement, confession and disavow. blush speaks for her at moment when she cannot stand up for herself='qstn'>?
="prgrph">-or it betrays her with a sudden sp="trms"nttrm="already,spread">read of skin-mapping releasing a secret or indexing a moral blemish (lakedar لکه دار), a pigmentation... (how to ="trms"nttrm="already,spread">read it='qstn'>?)
="prgrph">-blush manages to register a ="trms">complaint and it signs off ='lgc'>[con="trms"nttrm="cluster,club">cludes='lgc'>] at an unspoken accusation...
="prgrph">-blossoming of senses, cultural significance, who is capable of blushing='qstn'>? ='lgc'>='lgc'>--> (decency's) ='strcls'>*outrage='strcls'>* (='lgc'>='lgc'>--> libidinally charged, prompting a political arousal ='lgc'>='lgc'>--> still a vitality stirs in the ="trms">complaint='lgc'>--='strcls'>*the ="trms">complaint can bring movement='strcls'>*) ='lgc'>[="frds scrmbld">Luiza's climate of resistance and her ="trms">integrated modality of ‘struggle'='lgc'>] ='lgc'>='lgc'>--> ='strcls'>**inner life of morality='strcls'>**
="prgrph">-flush='qstn'>?

='lgc'>[="trms">complaint,='lgc'>] is it issued from a place of impotence or does it have the potential to move mountains='qstn'>? (="ppl">Avital='lgc'>--="frds">Sina's emergency supply of meaning)
can it arrive at any destination whatsoever='qstn'>?
‘="trms">complain’ and ‘explain’ ="trms">relationships
(="trms">laughter as a form of ="trms">complaining)
‘="trms">complain’ and ‘politeness’ ="trms">relationships
what ="trms">complaint has to do with our ="trms"nttrm="danger,stranger">anger-management programs='qstn'>?

="trms">complaint ='lgc'>='lgc'>~/= lament (="trms">complaint won't shut up but lament desires its ending)
lament is fined to mourning and loss ='lgc'>='lgc'>~/= ="trms">complaint (resisting a fixed ="trms">relation to loss) seems unable to mourn
='strcls'>*="trms">complaint cannot mourn. ='lgc'>[="trms">complaint as a form of mourning-disorder='lgc'>]
(is mourning busy with ‘continuity in life’='qstn'>? a ="trms">world that is not made of connections='lgc'>: zendegi bi/ba tadavom زندگی‌ بی/با تداوم, jahani ke be ham mortabet nist جهانی‌ که به هم مرتبط نیست)

is any critique not a ="trms">complaint='qstn'>? not throwing something in the field of ="trms">complaint='qstn'>? (='lgc'>='lgc'>--> ="frds scrmbld">Luiza, ="frds scrmbld">Lili; certain forms of protest dominates their utterances)
='lgc'>--="trms">different ="trms">morphs of civic grief='lgc'>--
(why am i concerned with ="trms">complaint of my friends='qstn'>? this is about checking my own infrastructural concerns about zones of encounter and redirecting oversized libidinal aggressions, ='lgc'>[and pain-relief='qstn'>? ='lgc'>{is ='mywrk'>my work all about (philosophical/artistic) pain-relief='qstn'>?='lgc'>}='lgc'>])

="trms">complaint ='lgc'>='lgc'>=/= staying within the boundaries of ="trms">coded gracefulness
(...credit reserved for non-="trms">complainers) ,,, ((minor scales of)) protest and breaking rhymes (of master discourse='qstn'>?) (='at'>@="frds scrmbld">Sana, perturbed by manners of injustice; her libido ='lgc'>[zist-maye زیست مایه, shur-e hayat شور حیات='lgc'>] is at stake)
='lgc'>--when ="trms">complaint takes over and you don't even know if there is an injury anymore at the root of it.
(we are ="trms">traveling behind its possible meaning-fields)

de-shamanization and ="trms">translation /(non-transparency should rule='qstn'>?!)


are we ="trms">trapped in a grid of grievance='qstn'>?

="trms">different forms of ‘maybe’ (i am trying to install='qstn'>?)

how ="trms">complaint is then ="trms">situated in ‘becoming’='qstn'>?

='lgc'>[...='lgc'>] ="trms">complaint haunts our era of desperate justice (="frds scrmbld">Xiri, ="frds scrmbld">Sana, ="frds scrmbld">Varinia)
. a calling-="trms">system='qstn'>? a GPS that has lost its signal='qstn'>?

maternal super-ego
political passion emerging as a defensive strategy
(='at'>@="frds scrmbld">Xiri, is she trying to add-on the super-ego for her concern of ="trms">social justice='qstn'>?)

so, does ="trms">complaint prevent the arrival of change or make way for new forms of ="trms">sociality='qstn'>?

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

what-should-have-been

On what approved ="trms">contingencies, contractual loopholes, or ="trms">transferential coordinates could I possibly befriend another='qstn'>?

="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical ="trms">heritage of friendship (... reconfigured personhood)

(how can I do things without being a psycho about it='qstn'>?)
(How do I know by which politics of friendship, grid or ="trms">writing practice I am being called up='qstn'>?)
a ="trms">vocabulary existed to designate, approximate certain ="trms">routines


R_dzvJYDZXM

CrGJIS3quYY


(30.03.2017) Rabih Mroue and Hito Steyerl duo='lgc'>: concern for injustice and conservative justice call disguised under an elaborated and augmented ="trms">complaint (in the ="trms">aesthetic terms of contemporary art ="trms">market), non-rese="trms"nttrm="search">archers of their subjects and topics, they have no ‘topic’ only ‘resource’ (in the making of their own myth of the figure of artist,) ='lgc'>[='lgc'>='lgc'>=/= when something becomes a topic for you, it bounds you to the unsettling commitments of curiosity and research and hard work.='lgc'>]
="prgrph">-in their notion of “Artist in the Reign of Terror” they ask disturbingly “but many individuals have died and it means nothing='qstn'>?!” with a sneer (artwork as puzkhand پوزخند ='lgc'>='lgc'>--> ='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali )
='lgc'>[='strcls'>**“sneer” is a contemptuous or mocking smile, remark, or tone, coming from a family of sarcastic ="trms">tropes of ="trms">complaint and ironizated ="trms">complaining='lgc'>]
="prgrph">-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’
="prgrph">-for Hito and Rabih='lgc'>: zeitgenössisch (contemporary)='lgc'> = grausam (atrocious)
="prgrph">-they dichotomize (fact/="trms">fiction, real/unreal, etc.), rather than allowing a novel and ="trms">interesting ="trms">question to be raised
="prgrph">-what is the state of unknown in one's practice='qstn'>? rather than being a news ="trms">agency




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

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="large lg6" stl="font-size:122%"> ='at'>@="frds scrmbld">Anouk (='at'>@her “breathing archive”)='lgc'>: (="ppl">Lev ="ppl">Manovich's) ="trms">relationship between ‘="trms">interface’ and ‘="trms">database,’ ‘perceptable’ to ‘information’. ='lgc'>[="trms">Database as ="trms">Symbolic Form='lgc'>: http://courses.ischool.berkeley.edu/i290-1/s04/="trms"nttrm="already,spread">readings/manovich_="trms">database.pdf='lgc'>]
what is for ="frds scrmbld">Anouk ‘information’='qstn'>? and what is for her the ="trms">relationship between information, knowl="trms"nttrm="knowledge,Knowledge">edge, ="trms">interface, and perceptable='qstn'>?
for her what is the ="trms">relationship between ‘information’ and ‘in="trms">finite’='qstn'>? (in="trms">finite as the universe of all possible images)

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='strcls'>*="frds scrmbld">Pierre's ‘="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights of nerves’ ='lgc'>='lgc'>--> “talking to everybody”
='lgc'>[="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights of nerves='lgc'>: you are promted to do what you do out of disgust, outrage, fear, or driven by ="trms">anxiety, you don't know why, you are compelled towards an object or project or thing or unthing='lgc'>]


='strcls'>*="frds scrmbld">Seba='lgc'>: for him “="trms">narrative ='lgc'>='lgc'>=/= complex” (the ="trms">question of “complexity's ="trms">situatedness”) for him='lgc'>: “multiple perspectives ='lgc'>='lgc'>==> coherency (='lgc'>='lgc'>=/= bi-rabt بی‌ ربط, na-ham-dusti ناهمدوستی ='qstn'>?)” (is his idea of “coherency” leads to ‘friendship’='qstn'>? is for ="frds scrmbld">Seba ‘amity’ ='lgc'>[ravabet-e hasane روابط حسنه='lgc'>] at stake='qstn'>? )
="frds scrmbld">Seba's ="trms">epistemological object(='qstn'>?)='lgc'>: ‘evidence’ (='lgc'>=/='qstn'>?='lgc'>=>! cordial dis="trms">positions)

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

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my current work and ="trms">interest involves the investigation of individualized subject formation (tajarode nafs تجرد نفس ='qstn'>?); ="trms">interrogating the production of ="trms">language; and tracing the divisible distinguishing limits between ="trms">categories of human, ="trms">animal, and ="trms">monstrous.
='at'>#subjects of ="trms">interest='lgc'>: The ="trms">translator, ="trms">language, the ="trms">sublime, ="trms">animals/="trms">animality, ="trms">technicity/mechanicity, the divine/sacred,

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the myth of Poros, Penia, and Eros for ="frds scrmbld">Aela='lgc'>:
(in ="ppl">Plato's ="trms">Symposium;) Penia, the “="trms">child of poverty,” decides to forcefully impregnate herself with the inebriated Poros, “the personification of plenty,” who is always in op="trms">position with aporia, (='lgc'>~ snafu before aporia,) “puzzlement, which breaks with the logic of identity,” and thus defining aporia. The result of this union is Eros...
poverty ='lgc'>+ ='lgc'>{plenitude ='lgc'>× aporia='lgc'>} ='lgc'>='lgc'>==> eros ='lgc'>: ='lgc'>{="trms">agency of passivity ='lgc'>+ resourcefulness='lgc'>}
="lstsrd">1-="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical inquiry begins from ‘aporia’
="lstsrd">2-rationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list inquiry begins from ‘a ="trms">priori’
="lstsrd">3-="trms">="trms">empiricist inquiry begins from ‘tabula rasa’ (hakim's beginning)
/
/
="lstsrd">4-mystical inquiry begins from ‘="trms">affective a posteriori’ (effect, ="trms">wonder, heyrat, tahayor)


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sci-fi is ="trms">imagining the elsewhere inside mortality. (='lgc'>='lgc'>==> feminism stakes in SF)

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='strcls'>*make a series of studio photos with white clear backs, two ="trms">different genders ="nms">iranians having a physical/="trms">verbal fight or some ="trms">sort of aggressive encounter

='strcls'>*the idea is to ="trms">write a script for a movie or short series, combining the ="trms">historical 14th century ="nms">Iran with the 14th century ="trms">imaginal ="trms">beast ="trms">fables from the ="nms">ajayeb. the camera creats a non-exotic continuation between the two

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='lgc'>[with ="ppl">="ppl">Kenney='lgc'>]

="prgrph">-how to let emerge a ="trms">seriousness as collective ="trms">matters of care='qstn'>?
="prgrph">-how to stimulate ="trms">pragmatic ="trms">questions about how to ="trms">craft relevant knowl="trms"nttrm="knowledge,Knowledge">edge='qstn'>?

speculation is all about ="trms">pragmatism


capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list speculation ='lgc'>: “one must speculate to accumulate” ='lgc'>='lgc'>=/= relating ='and'>& ="trms">narrating

="trms">scientific speculation ='and'>& venture capital ='lgc'>='lgc'>==> big ="trms">epistemic/financial pay-offs or costly dead ends ='lgc'>[='lgc'>='lgc'>=/= (="ppl">="ppl">Stengers's notion of speculative) ='strcls'>*being at risk with ones claims='strcls'>* ='lgc'>='lgc'>=/= received notions of ="trms">authority or rationality='lgc'>]

(an abstract challenge='lgc'>:) to bring ="trms">specificity and ="trms">imaginative traction

='strcls'>*speculation is a more feral practice
(="trms">wild) speculation ='lgc'>[always improper='lgc'>] ='lgc'>='lgc'>=/= proper ="trms">science ='lgc'>: rational production of univerasal knowl="trms"nttrm="knowledge,Knowledge">edge
="prgrph">-speculation is not about what there is but what there might be
="prgrph">-speculation is on the side of the possible ='lgc'>='lgc'>=/= probable (='lgc'>='lgc'>--> ="ppl">="ppl">Stengers)

speculative operations (quietly) insist that ='strcls'>*another ="trms">world is here='strcls'>* (='lgc'>='lgc'>--> my ="nms">ajayeb) ='lgc'>='lgc'>=/= the smooth operation of business-as-usual (,, ="trms">interrupting it)

for my ="nms">ajayeb, how can i carve out a space to nurture my idea='qstn'>? ='lgc'>='lgc'>--> nest-building ='lgc'>--="trms">position/place='lgc'>='lgc'>--> digging out a bit of earth

='strcls'>*speculative ="trms">="trms">empiricism ='lgc'>: ="trms">scientific ='lgc'>+ ="trms">narrative
working with ="nms">ajayeb so that it might stimulate a specualtive ="trms">="trms">empiricism for ="trms">composing more livable ="trms">worlds ='lgc'>='lgc'>--> ="nms">ajayeb's storied biospheres

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='thdf'>the notion of ‘magic’ in popular TV series, such as ‘Harry Potter’ franchise and ‘The Magicians’ among many others, and ="trms">instrumentalization. magic as information ="trms">technology that is completely ="trms">instrumentalized. the capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ideology of ‘tool’ and ‘usefulness’ are insinuated heavily in the hipster figures of ‘The Magicians’ in the way that they ="trms">interupt ="trms">history and knowl="trms"nttrm="knowledge,Knowledge">edge-burdened living. “stop the ="trms">history lessen! tell me how do we kill the ="trms">beast with it='qstn'>?” (the stupidity of the hipster hero moving through the matrix of merely teleological ="trms">phenomena, stripping pleasure off thinking...)
(utopian='qstn'>?)

what a magic spell is good for if it is not a leverage='qstn'>?

="large lg42" stl="font-size:101%"> ='lgc'>[title='lgc'>]
The Magicians and The Absolute Freedom and Terror

(‘The Magicians’='lgc'>:) magic='lgc'>: ="trms">instrumentalizing the logos
knowl="trms"nttrm="knowledge,Knowledge">edge is ="trms">literal ='lgc'>='lgc'>--> magic spells are ="trms">literal ='lgc'>{the result of magic spell is predetermined='lgc'>}. in this case, the magic is both an ="trms">instrument of power and r="trms">enunciation of knowl="trms"nttrm="knowledge,Knowledge">edge
(="ppl">Heideggerian) ="trms">techne of the Western project is an ="trms">instrumentality that takes over, arrests, or enframes what it desires to manipulate or contain. (="ppl">="frds scrmbld"nttrm="Christianson">Christian ="ppl">Hubert's notes)
='lgc'>='lgc'>=/= ="trms">poiesis, a bringing-forth (in ="ppl">Heidegger='lgc'>: blooming of the blossom) (also ="trms">Greek)

“='lgc'>[(for the ="trms">techno-="trms">monster-magicians) everything is='lgc'>] ="trms">code to be cracked”

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

the toxic distinction between ="trms">techne from ="trms">episteme (since ="ppl">Homer). ‘The Magician’ sug="trms">gests magic as a ="trms">technology or tool apart from its context of involvements and referentialities ='lgc'>: a hermeneutic or alterity ="trms">relation ='lgc'>='lgc'>=/= (="ppl">Heidegger='lgc'>:) the tool is an ="trms">embodiment ="trms">relation
(one of the characters even states that humans without magic invented computers as replacement)

‘The Magician’ dismisses the generation of knowl="trms"nttrm="knowledge,Knowledge">edge in the praxis of tool-use. ="trms">science/magic is ="trms">pragmatic ="trms">relation of ="trms">="trms">equipment or tools as ="trms"nttrm="already,spread">ready-to-hand. the ideology of a knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">relation='lgc'>: magic (as tool) is ="trms">present-at-hand ='lgc'>='lgc'>--> ="trms">ontological ="trms">relationship to the ="trms">world (='lgc'>='lgc'>='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 (='lgc'>='lgc'>=/= ="trms">epistemological object) in use achieves (what Don ="ppl">="ppl">Ihde calls) ='strcls'>*="trms">instrumental transparency='strcls'>* ='lgc'>='lgc'>--> It “withdraws” when in use, but becomes conspicuous again when broken or missing ='lgc'>[='lgc'>='lgc'>--> this is precisely the standard account of ="trms">technology in high-="trms">techno-="trms">scientific capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list sunny ="trms">societies='lgc'>] ='lgc'>='lgc'>--> ='thdf'>the idea that magicians can “forget” (or “lose”) their magic sug="trms">gests a guarantor of ="trms">instrumental transparency of magic (or knowl="trms"nttrm="knowledge,Knowledge">edge).
="prgrph">-the popular vision of magic hinges around the desire for total transparency='strcls'>**
="prgrph">-this ="trms">instrumental rationality is the heart of the ="trms">modernizing project (which characterizes capitalism) ='lgc'>='lgc'>--> the value-free calculable efficiency of administrative processes (='lgc'>='lgc'>--> a project of domination and denial of dependence) (='lgc'>=='qstn'>?='lgc'>=> Auschwitz)

="large lg6" stl="font-size:130%"> (how to make The Magician's bounded utilitarian individualism unthinkable='qstn'>?)

(Frankfurt School='lgc'>:) ="trms">technology ='lgc'>='lgc'>~= ="trms">instrumental reason ='lgc'>='lgc'>~= reification (madiat, jesmiat) as reason
(="ppl">Habermas='lgc'>:) ="trms">systems rationality, economic and bureaucratic rationality (='lgc'>='lgc'>==> patterns of meaning rendered functional) ='lgc'>='lgc'>=/= ="trms">communicative processes that sustain the life="trms">world

the same ="ppl">Platonic tradition produces='lgc'>: ='lgc'>{theory ='lgc'>='lgc'>=/= practice='lgc'>} ='lgc'>='lgc'>==> ='lgc'>{mind ='lgc'>='lgc'>=/= body='lgc'>} ='lgc'>='lgc'>==> ='lgc'>{"conceptual” ='lgc'>='lgc'>=/= “="trms">material"='lgc'>} (and privileging one over the other)
(for the Frankfurt School) truth='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 “="trms">world” that they inhabit.
...that ="trms">science is an ‘account’ of reality not a ‘tool’ for coping with it
...when the ="trms">world and the ="trms">instrument ="trms">interact
descriptions of the affordances of indissoluble ="trms">instrument / ="trms">world complexes are at stake

then how can we think magic/knowl="trms"nttrm="knowledge,Knowledge">edge/="trms">science without ="trms">instrumentalization (‘something in order to’)='qstn'>?

="large lg46" stl="font-size:133%">
='thdf'>the notion of ‘="trms">world’ and ‘="trms">worlding’ in other Hollywood sci-fi franchises, and the way a ="trms">world (='thdf'>for example survival in Mars in ‘The Martian,’ surviving “outer space” in ‘Gravity,’ “pure ="trms">wonder” and “="trms">abyssal unknown” in many Icarusian space exploration moves and movies, the deprived Earth in ‘="trms">Interstellar,’ and so on) is rendered dead or d="trms"nttrm="danger,stranger">angerous or prosperous, ideologies of ="trms">anthropocentric extensionalism.

(this directly concerns my ="nms">ajayeb ="nms">apass research about the ="trms">past, because hollywood constantly making ="trms">science ="trms">fictions about the ="trms">past.)

='lgc'>[as much as Matt Damon is ="trms">schizo-constructing a ="trms">social environment (on “dead” Mars trying to contact “home”), ="nms">Cinderella's ="trms">schizo-="trms">affective ="trms">relation with the talking ="trms">animals is doing the same='lgc'>: talking back to a ="trms">world that talks to her, where Matt is only able to talk to home station. I think we have better chances with ="nms">Cinderella's kind of split personality.='lgc'>]

="large lg42" stl="font-size:108%">
="trms">Modernity ='lgc'>='lgc'>--> “Project of Enlightenment” ='lgc'>: ="trms">religion ='lgc'>='lgc'>=/= ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics ='lgc'>='lgc'>--> ="trms">science ='lgc'>+ morality ='lgc'>+ art ='lgc'>='lgc'>-->  objective ="trms">science ='lgc'>+ universal morality ='lgc'>+ law  ='lgc'>='lgc'>='lgc'>----='lgc'>{each with its own “inner logic"='lgc'>}
(="ppl">Luhmann; ="trms">transition to ="trms">modern='lgc'>:) stratified and hierarchical organization ='lgc'>--to='lgc'>='lgc'>--> “functionally ="trms">differentiated” organization
(project of ="trms">modernity requires) a universally assumed but nowhere concretely localizable life="trms">world='strcls'>*** (='lgc'>='lgc'>=/=='qstn'>? ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges)
="trms">modern person ='lgc'>: the self-fulfilling and self-justifying observing subject

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

="large lg1" stl="font-size:120%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

(15.02.2017) three objects from ="nms">apass='lgc'>:
="prgrph">-="trms">complaint
="prgrph">-evidence
="prgrph">-monologue


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

SF='lgc'>: engineering feedback between its preferred future and its becoming ="trms">present ='lgc'>--='not'>✕='lgc'>='lgc'>--> future ='lgc'>='lgc'>--> manufacturing tools capable of ="trms">intervention (='lgc'>='lgc'>=/=='qstn'>? disruption; the Sun Ra, character in the movie The Place is The Space, disrupts when he enters the youth ="trms"nttrm="cluster,club">club.)

='at'>@="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Ale ='lgc'>--her='lgc'>='lgc'>--> predatory features/futures ='lgc'>: (a space for researching='lgc'>[='qstn'>?='lgc'>] dimensions of) anticipatory designs, projects of emulation, manipulation, parasitism, ="trms">interpellation into a b="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right corporate tomorrow ='lgc'><='lgc'>== faces smiling at screens (='lgc'>='lgc'>-->='qstn'>? a bitter ="trms">joke)
="prgrph">-in her criticism of “eurocentrism” how are afrofuturism and arabfuturism located='qstn'>? (curatorial) let's invite them as her allies in Hansaring Studio.

counter="trms">memorial mediated practices

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خودشیفتگی khodshiftegi='lgc'>:
='lgc'>[="trms">narcissistic personality disorder='lgc'>]
(exaggerated feeling of) self-importance, self-absorbed, self-perception of being unique, ="trms">situated within self-="trms">presentation, sense of entitlement حق به جانب and self-centeredness schema
adult ="trms">neurotic's sense of omnipotence ='lgc'>='lgc'>--> relic of the old megalomania of infancy (='lgc'>~ all ="trms">paranoic disorders) (='lgc'>='lgc'>~='lgc'>-> hurt with denial)

(="ppl">Freud's) primal state='lgc'>: ='lgc'>{id ='lgc'>='lgc'>~= ego ='lgc'>='lgc'>~= external ="trms">world='lgc'>}='lgc'>--(not ="trms">differentiated)
one could not lay hold of oneself as other ='lgc'>='lgc'>==> ="trms">narcissism expires
(="ppl">Lacan's) ego='lgc'> = another ='lgc'>}='lgc'>='lgc'>==> the specular ego (in the mirror ="trms">stage) ='lgc'>='lgc'>=/= ="trms">narcissistic
(‘='lgc'>='lgc'>=/=’ ='lgc'>: ="trms">erotic attraction or aggressive tension)

="ppl">Nietzsche='lgc'>: the utterance “I am ugly” created “the beautiful”
='lgc'>[does this mean='lgc'>: “I am beautiful” created “the ugly” (in the other and ="trms">world)='qstn'>?='lgc'>]


="trms">sublimation is passion transformed
or, object displacement, transformation of instincts,
a desuxualization (from primary to secondary ="trms">narcissism) (='lgc'>='lgc'>--> what is ="frds scrmbld">Aela's “thirst for knowl="trms"nttrm="knowledge,Knowledge">edge”='qstn'>?)='lgc'>='lgc'>~='lgc'>='lgc'>~='lgc'>='lgc'>--> un="trms">folding into (="trms">differentiated elements of a oneness of) instinctual-spiritual experience. (="frds scrmbld">Aela's) ‘oneness’ ='lgc'>[an o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal unity ='lgc'>+ one hidden and defended against='lgc'>] stays alive as connection='qstn'>? ='lgc'>='lgc'>--> the ="trms">question of desire for ="frds scrmbld">Aela is about this hidden linkage.
='lgc'>[="trms">transitional objects, play, modifications of the pleasure principle, genital function,='lgc'>]
,
(noted by ="ppl">="frds scrmbld"nttrm="Christianson">Christian ="ppl">Hubert='lgc'>: for ="ppl">Loewald='lgc'>:) ='strcls'>*="trms">eroticism is genuine ="trms">sublimation='strcls'>* ='lgc'>: a reconciliation in the area of ego development and of ="trms">internalization. (='at'>@="frds scrmbld">Aela)
="prgrph">-de="trms">sublimation (of reason='qstn'>?)
objective of sexuality conceptual transformation into Eros ='lgc'>='lgc'>--> (asking ="frds scrmbld">Aela with ="ppl">Marcuse='lgc'>:) what is the non-repressive ="trms">sublimation of the resexualized body='qstn'>? (='lgc'>='lgc'>=/= ="trms">neurotic reactivation of ="trms">narcissistic libido)
why Eros is so powerful='qstn'>? what kind of ="trms">sublimation is the culture-building power of Eros='qstn'>?

in ="ppl">Derrida, ="trms">narcissism is the passage to the Other, and not necessarily merely a collapse into oneself.

="large lg30" stl="font-size:110%"> auto-="trms">erotic solipsism

باطل کردن طلسم ضمیر the ego appears ='lgc'>[displaced elsewhere in the ="trms">world as an effect='lgc'>] as the result of primary ="trms">narcissism='qstn'>?
(batel kardan-e telesm-e zamir) dispulsion of ego
='strcls'>*ego forms in the ="trms">world='strcls'>* (="ppl">Lippit)

auto-="trms">erotic economy

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

“In ="trms">narcissism the ego disappears from the ="trms">world and reappears in the ="trms">imaginary realm of invisible ="trms">interiority.” (="ppl">Lippit)

='lgc'>{the ="trms">erotic attachment to outside objects='lgc'>}='lgc'><='lgc'>--="trms">pervert ='lgc'>='lgc'>=/= ="trms">narcissist='lgc'>='lgc'>-->='lgc'>{withdraw, calls it “instinct for self preservation"='lgc'>} (a shortcut='lgc'>: my way of undering my own ="trms">narcissistic tendencies has been through ="trms">perversity.)

='lgc'>[for ="frds scrmbld">Juan:='lgc'>] (artistic) ="trms">narcissism ='lgc'>='lgc'>=/=='qstn'>? fossilization (='lgc'>='lgc'>~='lgc'>->='qstn'>? ="trms">mimesis)

='strcls'>*="trms">mimesis='strcls'>* is not about form
in order to re="trms">present the character of the ="trms">supposed ‘word’ of another
="trms">mimesis ='lgc'>+ ="trms">techne ='lgc'>='lgc'>~= copy (='at'>@="frds scrmbld">Juan)

diegesis ='lgc'>='lgc'>=/=='qstn'>? ="trms">mimesis
(telling) ='lgc'>-- (showing)
(recounted) ='lgc'>-- (enacted)
='lgc'>}='lgc'>='lgc'>--> ="trms">poiesis _////(actually a useful and necessary ="trms">difference, synthesized by the ="trms">Greeks='lgc'>--="ppl">Plato and ="ppl">Aristotle)
(...and what about the ="trms">question of the medium='qstn'>?)

='strcls'>*="frds scrmbld">Juan's ="trms">relationship with the (in)dependency of the individuated self of the artist='lgc'>--in this case himself='lgc'>--by means of ="trms">mimetic ="trms">techne is to overcome the visual artist's ="trms">narcissism='qstn'>?

(="frds scrmbld">Pierre='lgc'>:) being alone ='lgc'>='lgc'>--> ="trms">mimesis ='lgc'>='lgc'>--> through ="trms">mimetic ="trms">intra-acting with the other
(="frds">Sina='lgc'>: there is no “being alone” only ‘feeling lonely’ which is itself a form of ="trms">intra-acting ='lgc'>: ="trms">internalizing an external ="trms">phenomena. “loneliness” is a belief that one has.)

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="trms">narcissism as a ="trms">mimetic and performative mode
transindividual ="trms">narcissism ='lgc'>--Maitra='lgc'>='lgc'>--> movement of the subject beyond ethnicity (ethnic formations that the bio-political processes of ="trms">interpellation ="trms">demand of the subject)
remediation of ethnic ="trms">narcissism

='lgc'>[Maitra's queer diasporic ="trms"nttrm="already,spread">reading practice of='lgc'>] (in diaspora media theory) performing an identity (that is “="nms">Iranian” for example)

='strcls'>*="trms">intermedia='strcls'>* (='lgc'>='lgc'>=/= multimedia='lgc'>: fuse disparate media)
frictions between ="trms">different media
conceptual ="trms">interplay between media
space of alchemical transformation
(at the level of) conflict of ="trms">interpretations
radical understanding of ="trms">interdisciplinarity

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

what might we learn from ="trms">narcissism (from ="trms">mimesis)='qstn'>?
mediate and fracture the ="trms">writing of the self

wound='lgc'>: disconnected event
not adding up to a comprehensive ="trms">narrative of the ethnic self

='strcls'>*ego-under-construction='strcls'>*
="ppl">Freud's primary ="trms">narcissism, we ="trms">love ourselves before ="trms">loving others
(for the ="trms">child) ="trms">narcissism='lgc'> = ="trms">intermediate
(secondary) ="trms">narcissism='lgc'>: the processes by which the distinction between the ego and external object is lost
(="ppl">Lacan) loss of distinction between the ego and its reflection in the mirror
='lgc'>='lgc'>--> ="trms">narcissism helps the infant in trying to distinguish himself from the mother/other

="large lg22" stl="font-size:103%"> ="trms">narcissism beyond infantile sexuality ='lgc'>='lgc'>-->
="trms">narcissism='lgc'>: structure (='lgc'>='lgc'>=/= state) ='lgc'><='lgc'>== when the burden of desire on the subject becomes intolerable

(='qstn'>?what are new structures of) artistic ="trms">narcissism
='strcls'>*an occasion to ="trms">erotisize your own body='strcls'>*
to ="trms">erotically emphasize a particular ="trms">memory
stitching together of the naked ethnic body

hupersexuality
...those who are undersexed

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='prcnt'>%note on ="frds scrmbld"nttrm="Alice,Shariati">Alice's workshop='lgc'>:
how ='thdf'>the idea of ="trms">mimesis came when we were not sure what she meant by “make note.” the signifier of “note” defined itself in a collective ="trms">mimetic semi-conscious way.
(='lgc'>='lgc'>=/=='qstn'>? ='mywrk'>my work on how signifiers transmit and transform ='lgc'>='lgc'>--> parasitism, ="trms">rumorology, etc. ... weaker neighborhoods of thought)

="frds scrmbld"nttrm="Alice,Shariati">Alice's notions='lgc'>:
="lsts lst1">•explosion ='lgc'><='lgc'>='lgc'>--> dance
="lsts lst1">•the “generative” notion in her discourse (='lgc'>='lgc'>--> notion of “active,” and “conscious intentionality” ='lgc'>[='lgc'>='lgc'>--> a property of human ="trms">agency and ="trms">agential exceptionality. (the metric of) her work/workshop distinguishes the self-aware active entity from non-="trms">communicative receptive entity, ='strcls'>***="trms">intransitive ='lgc'>='lgc'>=/= ="trms">transitive='lgc'>='lgc'>-->='lgc'>{her privileged object='lgc'>}, and that distinction is not useful for me ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right now='lgc'>])
="lsts lst1">•the ="trms">authority of the ="trms">trope “practice” for ="frds scrmbld"nttrm="Alice,Shariati">Alice
(what would be a non="trms">mimetic understanding of eachother='qstn'>? ='at'>@="frds scrmbld">Juan)
="lsts lst1">•the workshop was not her ‘thinking’ or ‘making’ in process or an open ="trms">question or a not-knowing, rather the workshop was based on her (finished) ‘notions,’ with her ‘indisputables,’ her ‘="trms">literal’ objects; (dance, active, body, ="trms">imagination, practice, generative, creative, etc.)
="lsts lst1">•production of the “I” in her work; (a nasty side-effect='lgc'>: collateral individuation) (when were the moments in the workshop that an ="trms">interesting “we” was created and for whom='qstn'>?)
="lsts lst1">•the problematic ="trms">difference between ‘="trms">literal’ and ‘="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical’ at the footing of her thinking (='lgc'>='lgc'>--> my whole ="nms">apass research is about this)
="lsts lst1">•(artist's) ="trms">imagination as a magic wand that can transform things

='strcls'>*what helped me was ='thdf'>the idea of thinking with a ‘dormant ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor’ (in my own work) and ‘activate’ it, in a way that the problems and pleasures of thinking with that ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor is felt. by ‘dormant ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor’ what i mean is an operative word that one is using often and is left un="trms">interrogated. ='thdf'>for example the problems of “landscape” as a particular ="trms">ontological tool for me became apparent only after i committed myself to that ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor in the course of the ="trms">interview with ="frds scrmbld">Pierre and ="frds scrmbld"nttrm="Alice,Shariati">Alice. to stay with a ="trms">story, to live its contra="trms">dictions. (and the ="trms">position of it in a sentence)
="lsts lst1">•“it was ‘landscape’ talking; not me!”
="lsts lst1">•why i was seeing ="nms">Tehran as the ‘ghostly landscape’='qstn'>? (="trms">matter of a confrontation with ="nms">Tehran='qstn'>? exteriority of my subjecthood is at stake='qstn'>? ='lgc'>='lgc'>~='lgc'>->!='qstn'>? the arbitrary ="trms">position of “genius loci” ='lgc'>: that from a genius ="trms">position one can see for good. -how to make myself nonarbitrary='lgc'>--not subject to individual determination='lgc'>--in ="trms">relation to ="nms">Tehran='qstn'>? ='lgc'>='lgc'>--> towards ‘="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edge’)
="lsts lst1">•what kind of ="trms">material-discursive practices thinking with “landscape” committed me to='qstn'>? ='lgc'>[to explore and feel this commitment (and its consequences) is ‘staying with the trouble’ for me='lgc'>]

it felt like ="frds scrmbld"nttrm="Alice,Shariati">Alice believes that people, we, have control over our ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors, but in the course of the workshop there were many occasions that was not the case='lgc'>:
="frds">Sina, landscape ='lgc'>='lgc'>--> optics
="frds scrmbld">Esta, building/house ='lgc'>='lgc'>--> ="trms">geometry ='lgc'>='lgc'>--> security
="frds scrmbld">Agnes, super="trms">market ='lgc'>='lgc'>--> exchange
="frds scrmbld">Juan, crime ='lgc'>='lgc'>--> arrest
="frds scrmbld">Zoumana, garden (='lgc'>='lgc'>~='lgc'>-> fecundity) ='lgc'>='lgc'>--> immunity
="frds scrmbld">Eszter, electronic device ='lgc'>='lgc'>--> closed
="frds scrmbld">Ekaterina, ="trms">zoo ='lgc'>='lgc'>--> objects of care (='lgc'>='lgc'>~='lgc'>-> ="trms">animal ='lgc'>='lgc'>~= diseased .='lgc'>='lgc'>--> objectifying or babying them)


='strcls'>* landscape ='lgc'>='lgc'>==>='qstn'>? optic ='lgc'>='lgc'>-->='qstn'>? way of dis="trms">embodied seeing
='lgc'>[artificial perspective ='lgc'>{='lgc'>='lgc'>--> (objects are in) proportional variations in a seamless continuum='lgc'>}, gaze of the ="trms">spectator, exterior space, homogeneous, in="trms">finite, ="trms">systematic,='lgc'>] ='lgc'>='lgc'>--> (this is all) ='strcls'>*="trms">symbolic form='strcls'>*
='lgc'>[(tele/micro)scope ='lgc'><='lgc'>==='lgc'>] landscape ='lgc'><='lgc'>== perspective ='lgc'><='lgc'>-- arbitrary point of the observer


(="ppl">Descola='lgc'>:) such “objectification of the subjective” ='lgc'>='lgc'>==>
(1) a distance between man and the ="trms">world
(2) ="trms">systematizes and stabilizes the external universe



='strcls'>***factuality is not intrinsic, it is ="trms">rhetoric (that we live with)

="trms">history of ='thdf'>the idea of ="trms">nature

‘="nms">ajayeb's architects of a ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic ="trms">cosmology who establish hierarchies and discontinuities among them ='lgc'>='lgc'>=/= ="trms">cosmogenesis of ="trms">modernity's subjectivity's illusions of continuity
='lgc'>[="ppl">Descola's “con="trms">figurations of continuity"='lgc'>]
(="nms">ajayeb creates) hierarchical order ="trms">according to the levels of the exchange of information that is reputed to be possible.
="prgrph">-which parties are set on the same level of reality (in ="nms">ajayeb)='qstn'>?

(what are the human and nonhuman) proliferation of forms in ="nms">ajayeb (='qstn'>?)
who are the “mothers of games” there='qstn'>? snake, Div, etc. (spirits that protect the game)

="trms">technical know-how to create ="trms">intersubjective ambience/ambivalence ='lgc'>='lgc'>--> regulated ="trms">relations between one person and another ='lgc'>}='lgc'>--these are='lgc'>='lgc'>--> cultivated plots
how can i, starting with ="nms">apass, learn to create theaters of a subtle ="trms">sociability (in which beings with ="trms">different forms of ="trms">language and physical aspect are ="trms">ontologically indistinguishable)='qstn'>?

the ="trms">category of “persons”='lgc'>: variations in the modes of ="trms">communication that are made possible by an apprehension of perceived qualities that are unequally distributed

whose dialects are ="trms">mutually intelligible='qstn'>?

human ="trms">narcissism ='lgc'>: that if a being possess a soul is only then capable of recognizing humans
='lgc'>='lgc'>---then let's give everyone souls!

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(="ppl">Massumi > ="ppl">Deleuze's) critique ='lgc'>='lgc'>~= modulation ='lgc'>='lgc'>--> actively modulated from within the ="trms">situation, immanent to it ='lgc'>{
="prgrph">-augmenting='strcls'>* (taking a certain tendency to the limit)
="prgrph">-diverting='strcls'>* (deflecting it into a ="trms">different tendency)
="prgrph">-transmutational='strcls'>* (="trms">interacting with other tendencies in a way that invents a whole new direction as a kind of surplus value of ="trms">interaction)
="prgrph">-or, it can lead to a clash that stops the process

asking people “to be true to what they re="trms">present” ='lgc'>='lgc'>==> having them “encapsulated in al="trms"nttrm="already,spread">ready arrived-at opinion and judgment” ='lgc'>='lgc'>==> blockage

war of “disqualification” ='lgc'>~ ="ppl">="ppl">Stengersian non-event
being (re="trms">presented and) legitimated in proxy war

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="large lg42" stl="font-size:115%"> ='at'>@="frds scrmbld">Zoumana; “decadent gardener” that connot keep distinction between kin and pest, ="trms">nature and culture
what is a garden full of indirections, snakes='qstn'>?

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='at'>#my ="trms">trope-findings, (bi="trms">lingual non="trms">systematic comparative thinking for ="trms">storytelling) (work with ="ppl">Avital='qstn'>?)='lgc'>:
="lsts lst1">•پیر ="nms">Pir / sujet ="trms">supposé savoir (='lgc'>--='not'>✕='lgc'>='lgc'>-->='qstn'>? پیر فلک ="nms">Pir-e falak in ="ppl">Hafez)
="lsts lst1">•غر Ghor / ="trms">complaint (='lgc'>='lgc'>--> shekayat شکایت, and then, khamush خموش in ="ppl">Hafez)
="lsts lst1">•تعارف ="nms">Tarof / ="trms">greeting
="lsts lst1">•transcend ='lgc'><='lgc'>='lgc'>--> darajat درجات‌ (='lgc'>-> ="ppl">Attar)
="lsts lst1">•super-ego ='lgc'><='lgc'>='lgc'>--> Div-mardom دیو مردم (='lgc'>-> ="ppl">Nezami)
="lsts lst1">•="trms">NatureZolmat (ظلمت ='lgc'>='lgc'>--> ="nms">ajayeb)
="lsts lst1">•آبرو Aberu / economy of value
="lsts lst1">•طی‌الارض tey-ol-arz / body scale, intensity and ="trms">excess
="lsts lst1">•نگرانی negarani ='lgc'><='lgc'>='lgc'>--> practices of care




on Aberu, I became ="trms">interested due to my lack of Aberu in ="trms">presentationl quality and its abundance in other area's of my psychosomatic becoming.
Aberu ="trms">traverses, calls itself in, animates, and exists for later visits.
="prgrph">-when you are devalued by the marked of bi-aberu, you are less tied to the strictures of shame, and ‘your behavior’ becomes performance ="trms">material


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="trms">agency ='lgc'>=='qstn'>? boresh برش, jahd جهد (in ="trms">Farsi), “="trms">agential cut enacts a local ="trms">causal structure” (="ppl">="ppl">Barad)

="trms">agency of ‘hemat’ همّت
hemate shahi همّت شاهی, lavazeme hemat لوازم همّت ='lgc'>='lgc'>--> ="trms">apparatus
sufi's hemat ='lgc'>='lgc'>~= magic

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='at'>@="frds scrmbld">Seba after accelerate manifesto ="trms"nttrm="already,spread">reading='lgc'>: (what is and how can we not pivot on our work) the ="trms">measure of the meaningfulness of action. (="frds scrmbld">Seba's notion of losing hope is because he put himself unconsciously in a cost-benefit analysis='qstn'>? “what is the effect of my actions='qstn'>?”) ='lgc'>[in practice it is difficult to ="trms">embody speculative thinking. we are still in the space of thinking in terms of the probable.='lgc'>]
to do hope-work is about ‘not talking (too much) about the future’ ='lgc'>='lgc'>=/= commitment in terms of probabilities, refusal to treat your subjects as if they were objects of management ='lgc'>='lgc'>--> let's set aside our own hopes, and work to honour the ='strcls'>**hopefulness of others='strcls'>** (="ppl">Deborah ="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 fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures, (everything sinks effortlessly into it,) and creating a vanishing point in terms of a western saturated temporality. for them the ="trms">present is the time of announcing the news of salvation or apocalypse, and has no ="trms">thickness. (the desire) to step out of ="trms">history, and is made void in the process of realization, ='thdf'>the idea that “everything is possible.” they experience their freedom as universal freedom ='strcls'>* (noted by ="ppl">Blanchot.) ='lgc'>[='lgc'>='lgc'>--> the problem with all male action heroes...='lgc'>]

(is this a kind of “game-over” discourse='qstn'>?)

='strcls'>*time (thinking with ="ppl">="ppl">Haraway)
the sequential ="trms">palindromic time (in Western-related cultures) ='lgc'>[جناس قلب ="trms">palindrome='lgc'>: from the ="trms">Greek roots ="trms">palin “again” and dromos “way, direction”; a word, phrase, number, or other sequence of characters which ="trms"nttrm="already,spread">reads the same backward as forward; (un)parsable ="trms">palindromic motifs;='lgc'>]
there are many ="trms">sorts of temporalities in West, but the most ="trms">naturalized and intuitive, ="trms"nttrm="already,spread">ready-to-hand (and black-boxed) version of it is the “="trms">past, ="trms">present, future.” ='thdf'>the notion of ‘="trms">present’ becomes a (mathematical) vanishing point, a pivot or a point rather than itself a ="trms">thickness, an inaccessible ="trms">past being transmuted into a future that is always to come. ='lgc'>[='lgc'>='lgc'>=/= the lived time of the flesh='lgc'>]

='lgc'>='lgc'>--> what counts as a ="trms">responsible person in temporality='qstn'>? (='at'>@="frds scrmbld">Seba, ='at'>@="frds scrmbld">Pierre's “future”)
in ='mywrk'>my work on ="nms">ajayeb in ="nms">apass, i choose to give account to ="trms">responsibility in a way ='strcls'>*to face those who come before rather than to face the future='strcls'>*, this is about a switch in the direction of attention.
="lsts lst1">•="trms">narratable ="trms">memory with named people turned to ="trms">ancestors and moved into dreaming time
="lsts lst1">•="trms">past='lgc'>: quiet country ='lgc'>='lgc'>--> bear the mark of the care of generation, inhabits both living and dying ='lgc'>='lgc'>--> recuperation (behbud بهبود, ramagh رمق)
="lsts lst1">•="trms">present='lgc'>: ="trms">wilderness ='lgc'>='lgc'>--> ="trms">ongoingness (="trms">thickened with creatures)

='lgc'>[in (my ="trms"nttrm="already,spread">reading='qstn'>?) ="nms">ajayeb's temporality='lgc'>] things come from the ="trms">past and the future ="trms">simultaneously


what i ="trms">respond to='lgc'> = what i in="trms">herit


="trms">science (in the way that is ="trms">presented) is outside ="trms">history, and becomes simply that which is “the case” of the ="trms">world
='strcls'>**everything that one does is inside time, but that which is acquired (becomes a view ="trms">onto a s="trms">cene) and is outside of time='strcls'>**

='strcls'>***(d="trms"nttrm="danger,stranger">angerous) ways of being outside of the time of the ="trms">thick ="trms">present='strcls'>*** (="ppl">="ppl">Haraway)
‘-s="trms">cene’='lgc'>: a ="trms">thick ="trms">presence of now, has many durations in it

(='mywrk'>my work on ="nms">ajayeb's ="trms">past tense trans-="trms">species affair) is about those with whom one must get on together, in the enacting of ="trms">responsibility for those who came before. how not to exit time='qstn'>? (= “staying with the trouble”)

trans-="trms">species 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 multi="trms">species affair)


="ppl">Badiou's points on accelerate='lgc'>:
="lsts lst1">•unifying us around negativity
="lsts lst1">•future of western ="trms">world
="lsts lst1">•="trms">question of private property ='lgc'>='lgc'>--> key of soical organization


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='at'>#work on video series (with='qstn'>? ="frds scrmbld"nttrm="Christianson">Christian, ="frds scrmbld">Esta,)
messy short videos (for youtube or other places)
="lstsrd">1. critique of magic in cinema
="lstsrd">2. re="trms">presentation of knowl="trms"nttrm="knowledge,Knowledge">edge in cinema
="lstsrd">3.
to perform ="trms">past and ="trms">present alarmingly ="trms">simultaneously, to ="trms">intermix the directions of ="trms">causation and influence, they cannot be linear and progressive, against a production of ="trms">present ='lgc'>[="trms">presentism='lgc'>]



='at'>#create identity research center for/with ='mywrk'>my work
="lstsrd">1. ="nms">harem (حرم)
="lstsrd">2. ="nms">ajayeb (عجایب)
="lstsrd">3. wortsalad
="lstsrd">4. erklammern (with ="frds scrmbld">Foad)
="lstsrd">5. san'at-e mojarad-sazi (صنعت مجردسازی with ="frds scrmbld">Foad)
="lstsrd">6. garden (باغ)
="lstsrd">7.


="large lg30" stl="font-size:122%"> ='at'>#what am i learning from Hiwa's Chicago Boys project='qstn'>?
="trms">history, recent region departures, study group, music, jam, more and more people together with their voices and ="trms">stories, faces, sing, play, discomfort in ="trms">instrument, tour, collectivity, sojourn in ="trms">stage, conviviality, cover song,
="prgrph">-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.

='at'>#i am learning from ="ppl">Kohn that the survival is complicated, from ="ppl">="ppl">Haraway that ="trms">world works by ="trms">excess and therefore filled with hope, with ="ppl">Sennett and ="ppl">Delanda a better account of ="trms">socio-="trms">material ="trms">history, from ="ppl">Ahmed a ="trms">different understanding of psychoanalysis, from ="ppl">="ppl">Barad ="trms">poetry and argumentation, from ="ppl">Scher the effort needed to become ="trms">interested, from ="ppl">="ppl">Kenney that there is no need for a “standard ="trms">language” to describe your ="trms">interventions or to produce a body of knowl="trms"nttrm="knowledge,Knowledge">edge about your ="trms">matters of concern,

(this is one place that i am recognizing and foregrounding a binary structure='lgc'>:)
="lsts lst1">•women in my life='lgc'>: ="ppl">Avital, ="ppl">="ppl">Haraway, ="ppl">Ahmed, ="ppl">Scher, ="ppl">="ppl">Barad, ="ppl">="ppl">Despret, teaching me ="trms">science and art, attentive modes of ="trms">differential ="trms"nttrm="already,spread">reading and ="trms">writing, practices of care and concern
="lsts lst1">•men in my life='lgc'>: ="ppl">Serres, ="ppl">Sennett, ="ppl">Delanda, ="ppl">Levinas, ="ppl">Anand, teaching me a non-guilt-driven knowl="trms"nttrm="knowledge,Knowledge">edge of ="trms">history and ="trms">past, a ="trms">different mode of re="trms">membrance which provokes a ="trms">different mode of ="trms">response and ="trms">responsibility


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alive ='lgc'>--='lgc'>[='lgc'>]='lgc'>='lgc'>--> dead ='lgc'>--='lgc'>[='lgc'>]='lgc'>='lgc'>--> ="trms">ancestor

what provokes ="trms">storytelling='qstn'>?

(="ppl">="ppl">Harawayian) inhabiting ='lgc'>='lgc'>==> ="trms">responsibility ='lgc'>='lgc'>--> alignment

(a split-self at home with) contra="trms">dictions ='lgc'>='lgc'>==> dealing with ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>}='lgc'>='lgc'>--> this is about ‘ongoing’

note to self='lgc'>: not to throw away the contaminated concept that we have, (='thdf'>for example ‘human intentionality,’ ‘human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights,’ etc) ='strcls'>*but to hold on (while knowing how contaminated it is) to any concept (which are always unsettled) until it gets a particular (="trms">situated) job done
(which job i am try to get done with my good and bad co[...]