[...]m, s clss="trms">syms>bol, s clss="trms">s clss="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>

ss='lgc'>[<strcls clss='strcls'>*strcls>ss='lgc'>]s clss="trms">affects>ss='lgc'>: circulation ss='lgc'>+ stickiness of emotion (s clss="trms">ontos> and between bodies, texts, objects, experiences) (ss="ppl">Ahmed)

journalismss='lgc'> = res clss="trms">presens>t ss='lgc'>+ s clss="trms">narrats>e

ss="large lg2" stl="font-size:110%"> (the ‘trick’ of) relying on the <strcls clss='strcls'>*strcls>outsourcing of emotional labour<strcls clss='strcls'>*strcls> to non-journas clss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>s (byss='lgc'>:)
sts clss="lsts lst1">•having them express their emotions
sts> sts clss="lsts lst1">•having the journas clss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> describe them
sts>
(Ghazzi conceptualising the emotional field in journalism ss='lgc'>ss='lgc'>-->) <strcls clss='strcls'>***strcls>unequal power s clss="trms">relations>s ss='lgc'>ss='lgc'>==> emotioal labor<strcls clss='strcls'>***strcls>

proximity (ss='lgc'>ss='lgc'>--> what i heard so much when i went back to s clss="nms">irans>ss='lgc'>: to ke inja insti nemiduni s>تو که اینجا نیستی نمیدونیs>)

<strcls clss='strcls'>*strcls>s clss="trms">aesthets>ic of authenticity<strcls clss='strcls'>*strcls> in news reports (ss='lgc'><ss='lgc'>-- mobile phones)
political economy of foreign reporting
politics of hope (with an ambition to inspire all ss='trgt hghlght 1'href='?q=S'>Syrians to rebel)
...emotional attachment to political goals


<strcls clss='strcls'>*strcls>revolutionss='lgc'>: the event that changes people's lives and in s clss="trms">relations> to which they locate themselves politically
sts clss="lsts lst1">•conflict in ss='trgt hghlght 1'href='?q=S'>Syria began as an uprising, it ended up an s clss="trms">inters>national war, which in 2020 appears to have mostly cons clss="trms"nttrm="cluster,club">clus>ded in the favour of the regime ss='lgc'>=/= revolution
sts> sts clss="lsts lst1">•the word “revolution” means something else to activists in ss='trgt hghlght 1'href='?q=S'>Syria (how the meanings projected on the term changed in s clss="trms">accords>ance to circumstances)
sts> sts clss="lsts lst2">◦(most of the time, artists and activists) <strcls clss='strcls'>****strcls>use a word to galvanise their emotions and bodies<strcls clss='strcls'>****strcls> and inspired them to take actions they would not have s clss="trms">imagis>ned to pursue ss='lgc'>[use of words ss='lgc'>ss='lgc'>--> what people hope ss='lgc'>=/= descriptivess='lgc'>]
sts> sts clss="lsts lst2">◦word (for example “revolution”)ss='lgc'>: a marker of an <strcls clss='strcls'>*strcls>inward-looking description<strcls clss='strcls'>*strcls> of belonging to a broad political s clss="trms">communs>ity defined by ops clss="trms">posits>ion
sts> sts clss="lsts lst1">•“the revolution” ss='lgc'>ss='lgc'>--> s clss="trms">affects>ively s clss="trms">consums>ed the pursuit of truth
sts> sts clss="lsts lst1">•an identity-marker (based on a political orientation) ss='lgc'>ss='lgc'>--> an inward-looking signifier to mark who one is ss='lgc'>+ what political s clss="trms">communs>ity they belong to ss='lgc'>[ss='lgc'>ss='lgc'>--> a politics of what one had wanted ss='lgc'>=/= describe what one observesss='lgc'>]
sts> sts clss="lsts lst1">•(revolutionss='lgc'>:) personified and humanised as a well-meaning political s clss="trms">agens>t (that sometimes strays from its goals by committing errors)
sts> sts clss="lsts lst1">•motivating people to get involved in activism
sts> sts clss="lsts lst1">•
sts>
(ss='trgt hghlght 1'href='?q=S'>Said's Orientalism ss='lgc'>ss='lgc'>-->) subaltern others (are typically considered) living within a constant state of violence ss='lgc'><ss='lgc'>-- much older Western regime of res clss="trms">presens>tation perceived them as culturally close to violence

(Ghazzi > ss="ppl">Badiou >) some events are felt as s clss="trms">histos>ric as they galvanise the energies of political actors who s clss="trms">imagis>ne themselves as ‘mounting the s clss="trms">stags>e of s clss="trms">histos>ry’ ss='lgc'>--Koselleckss='lgc'>ss='lgc'>--> acts of information dissemination are engulfed by the event and are aimed at bridging the temporal distance between the desired and experienced ss='lgc'>ss='lgc'>==> “journalism ss='lgc'>ss='lgc'>~= activism”

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ss="large lg10" stl="font-size:115%"> collective s clss="trms">mems>ory ss='lgc'>ss='lgc'>--> s clss="trms">histos>rical victimhood ss='lgc'>ss='lgc'>--> consolidating power
(s clss="trms"nttrm="metaph,metamorph,metabol,metal">metas>-s clss="trms">histos>ry ss='lgc'>ss='lgc'>-->) a view of s clss="trms">histos>ry as a series of junctures where good fought evil ss='lgc'>==Ghazziss='lgc'>ss='lgc'>==> s clss="trms">histos>rical victimhood

global rise of popus clss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> politics ss='lgc'>ss='lgc'>==> s clss="trms">tropes>s of self-victimisation
sts clss="lsts lst1">•revolutionary
sts> sts clss="lsts lst1">•resistance
sts> sts clss="lsts lst1">•nationalism
sts> sts clss="lsts lst1">•populism
sts> sts clss="lsts lst1">•neo-fascism
sts> ss='lgc'>}ss='lgc'>ss='lgc'>--> operationalize victimhood (by whom / against whom)

one is wronged, targeted, injured (by the elite, the media, external enemies)
sts clss="lsts lst1">•selfss='lgc'> = true underdog ss='lgc'>ss='lgc'>--> victim
sts> sts clss="lsts lst1">•opponentsss='lgc'> = inauthentic adversary ss='lgc'>ss='lgc'>--> oppressor
sts> = homogeneous ss='lgc'>+ antagonistic
ss='lgc'>--ss="ppl">Laclauss='lgc'>ss='lgc'>--> chain of equivalencess='lgc'>: (from) corruptions ss='lgc'>=/= os clss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ins ss='lgc'>--toss='lgc'>ss='lgc'>--> traitors ss='lgc'>=/= patriots ss='lgc'>--toss='lgc'>ss='lgc'>--> intruders ss='lgc'>=/= natives ss='lgc'>--toss='lgc'>ss='lgc'>--> faithless ss='lgc'>=/= faithful ss='lgc'>--toss='lgc'>ss='lgc'>--> <strcls clss='strcls'>*strcls>subs clss="trms">missions>&nbsp;&nbsp;ss='lgc'>=/= heroism<strcls clss='strcls'>*strcls> and ...
ss='lgc'>}= <strcls clss='strcls'>*strcls>populism<strcls clss='strcls'>*strcls> (political dialectic)

(s clss="trms">storys>telling)
sts clss="lsts lst1">•the s clss="trms">questions> of <strcls clss='strcls'>*strcls>what<strcls clss='strcls'>*strcls> a s clss="trms">socis>ety res clss="trms">mems>bers ss='lgc'>ss='lgc'>-->ss='lgc'>{highly s clss="trms">formus>laic plot structures ss='lgc'>--forss='lgc'>ss='lgc'>--> s clss="trms">narrats>ing the s clss="trms">pasts>ss='lgc'>}
sts> sts clss="lsts lst1">•the s clss="trms">questions> of <strcls clss='strcls'>*strcls>how<strcls clss='strcls'>*strcls> a s clss="trms">socis>ety res clss="trms">mems>bers ss='lgc'>ss='lgc'>-->ss='lgc'>{powerful actors push for particular kinds of s clss="trms">storys> forms that shape the ways they tell all s clss="trms">storiess>ss='lgc'>}
sts>
zigzag structures of a rise and fall and/or fall and rise of the nation
ss='lgc'>ss='lgc'>--> future dramatically takes one of two routesss='lgc'>: (in the direction of) either a golden age or the dark ages
ss='lgc'>}ss='lgc'>--Ghazziss='lgc'>ss='lgc'>--> forked s clss="trms">histos>rical consciousness ss='lgc'>: (an understanding <span clss='and'>&span> speaking of) “s clss="trms">histos>ryss='lgc'> = a series of junctures scattered across time”


(the problem is) <strcls clss='strcls'>***strcls>s clss="trms">histos>rical consciousness<strcls clss='strcls'>***strcls> ss='lgc'>ss='lgc'>--> orientational
“bestows upon actuality a temporal direction, an orientation that can guide action intentionally by the s clss="trms">agens>cy of s clss="trms">histos>rical s clss="trms">mems>ory” (Rüsen)
stsrd clss="lstsrd">1. make s clss="trms">specifis>c references to s clss="trms">histos>ric events (compare them to the s clss="trms">presens>t ss='lgc'>[ss='lgc'>==guidess='lgc'>ss='lgc'>==> political actionss='lgc'>])
stsrd> stsrd clss="lstsrd">2. <strcls clss='strcls'>*strcls>making references to “s clss="trms">histos>ry” at large<strcls clss='strcls'>*strcls>
stsrd>
ss='lgc'>[<strcls clss='strcls'>*strcls>ss='lgc'>]zigzag s clss="trms">mems>ory structuress='lgc'>: deploy mnemonic spins to reframe s clss="trms">histos>ric events
sts clss="lsts lst1">•establish equivalent between the s clss="trms">presens>t and the s clss="trms">pasts> ss='lgc'>[ss='lgc'>--!ss='lgc'>ss='lgc'>--> (fundamentally despotic<span clss='qstn'>?span>) s clss="trms">techns>ique that i also use in s clss="trms">lecturs>e performancesss='lgc'>]
sts>

s clss="trms">authors>itarian populism


(ss="ppl">Hegelian) ss='lgc'>[<strcls clss='strcls'>*strcls>ss='lgc'>]actionss='lgc'>: pursue one aspect of s clss="trms">histos>ry ss='lgc'>+ breaking away from away from another
stsrd clss="lstsrd">1. (s clss="trms">moderns>) revolutionaryss='lgc'>: telling a new s clss="trms">storys>, (ss='lgc'>--popus clss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>ss='lgc'>ss='lgc'>--> focus on) <strcls clss='strcls'>*strcls>exs clss="trms">s clss="trms"nttrm="cluster,club">clus>sis>onary politics<strcls clss='strcls'>*strcls>, once the leader is in power the objective is to prolong ss='thdf'>the idea of s clss="trms">histos>ric juncture ss='lgc'>--justifyss='lgc'>ss='lgc'>--> continued exs clss="trms">s clss="trms"nttrm="cluster,club">clus>sis>on
stsrd>
popus clss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> ss='lgc'>--ss="ppl">Laclauss='lgc'>ss='lgc'>--> (invocation of)
sts clss="lsts lst1">•peopless='lgc'> = empty signifier
sts> sts clss="lsts lst1">•leaderss='lgc'> = s clss="trms">embods>iment of people's s clss="trms">agens>cy
sts>
<strcls clss='strcls'>***strcls>s clss="trms">rhetors>ic of resentment<strcls clss='strcls'>***strcls> ss='lgc'>ss='lgc'>--> victimhood
ss='lgc'>[<strcls clss='strcls'>*strcls>ss='lgc'>]resentmentss='lgc'>: an emotional-moral framework ss='lgc'>--aimss='lgc'>ss='lgc'>--> continuously regenerate the felt intensities ss='lgc'>--unders clss="trms">writs>ess='lgc'>ss='lgc'>--> s clss="trms">demands>s for revenge ss='lgc'>+ lamentations (of victimhood)


<strcls clss='strcls'>***strcls>nationalism ss='lgc'>ss='lgc'>==> populism<strcls clss='strcls'>***strcls>

(many countries) national identity (& militancy) is s clss="trms">inters>twined withss='lgc'>:
sts clss="lsts lst1">•s clss="trms">narrats>ive of self-victimization ss='lgc'>--
sts> sts clss="lsts lst1">•invocation of trauma
sts>
victorious victimhood ss='lgc'>==fuelsss='lgc'>ss='lgc'>==> aggressive militancy
for example ss='lgc'>ss='lgc'>--> Israelss='lgc'>: nothing counts as evidence as one's own empowerment, one is always under threat, if Israel cannot maintain the omnipotent s clss="trms">posits>ion that its victory offered (1967) it would be under existential threat

anticolonial nationalism (or postcolonial populism)
sts clss="lsts lst1">•s clss="trms">pasts> injury (“We have been oppressed” ss='lgc'>ss='lgc'>==> “re-empower ourselves again”)
sts> sts clss="lsts lst1">•decades after independence ss='lgc'>--stillss='lgc'>ss='lgc'>--> fixated on the anticolonial moment ss='lgc'>ss='lgc'>==> perpetuate a sense of victimhood ss='lgc'>}ss='lgc'>ss='lgc'>--> to mask s clss="trms">authors>itarianism
sts>
victimhood
sts clss="lsts lst1">•Hindu nationalism ss='lgc'>ss='lgc'>--> res clss="trms">formus>lated s clss="trms">histos>ry from a focus on colonialism and postcolonial nation-building into a s clss="trms">narrats>ive of victimhood that blames s clss="trms">histos>ric Muslim invasions for the decline of Hindu civilisation and nationhood
sts> sts clss="lsts lst1">•China ss='lgc'>ss='lgc'>--> res clss="trms">formus>lated its school s clss="trms">histos>ry texts clss="trms">books>s to stress victimhood and humiliation through ss='thdf'>the idea of China's “100 years of humiliation” in reference to Western and Japanese invasions
sts> sts clss="lsts lst1">•United ss='trgt hghlght 1'href='?q=S'>States ss='lgc'>ss='lgc'>--> nationalism often takes the shape of antipathy to government that is enmeshed with an ideology of liberal individualism
sts> sts clss="lsts lst1">•
sts> ss='lgc'>}ss='lgc'>ss='lgc'>--> <strcls clss='strcls'>***strcls>logic of empowerment<strcls clss='strcls'>***strcls> (ss='lgc'>--permeatess='lgc'>ss='lgc'>--> economies of visibility)


<strcls clss='strcls'>***strcls>s clss="trms">mems>ory s clss="trms">narrats>ive<strcls clss='strcls'>***strcls>


s clss="nms">irans> ss='lgc'>ss='lgc'>--> shohada s>شهداs> martyrs of s clss="nms">irans>-iraq war ss='lgc'>ss='lgc'>--> after the war became the picture of collective victimhood (“heroesss='lgc'> = us”)

Erdogan's speech
“we have been tested by fire” (ss='lgc'>--<span clss='qstn'>?span>ss='lgc'>ss='lgc'>--> ss='trgt hghlght 1'href='?q=S'>Siavash's fire trial is popus clss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists><span clss='qstn'>?span>)
ss='lgc'>ss='lgc'>~= “we have been tested by enemy”
ss='lgc'>ss='lgc'>~= “evil forces”


(from) populism ss='lgc'>--toss='lgc'>ss='lgc'>--> neofascism
(from) generic s clss="trms">rhetors>ic of an unidentified enemy ss='lgc'>--toss='lgc'>ss='lgc'>--> s clss="trms">articulats>ion of an identifiable foe (who is met with political violence)

s clss="trms">authors>itarian state s clss="trms">apparatuss> ss='lgc'>[= political s clss="trms">syss>tem ss='lgc'>+ culture ss='lgc'>+ institutions ss='lgc'>+ <span clss='qstn'>?span>ss='lgc'>] ss='lgc'>--allowss='lgc'>ss='lgc'>--> smoother way of operationalisation of s clss="trms">narrats>ives (about the ds clss="trms"nttrm="danger,stranger">angers>s of adversaries)
<span clss="prgrph">-exactly what kind of state s clss="trms">apparatuss> we have in s clss="nms">irans><span clss='qstn'>?span>
span>

s clss="trms">histos>rical victimhood ss='lgc'>ss='lgc'>--> resurgent popus clss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> discourse
sts clss="lsts lst1">•people have been enduring victimhood for too long
sts> sts clss="lsts lst1">•fateful junctures throughout s clss="trms">histos>ry
sts> sts clss="lsts lst1">•authentic great path
sts> sts clss="lsts lst1">•urgency of message
sts> sts clss="lsts lst1">•
sts>
animating s clss="trms">rhetors>ic with self-victimhood ss='lgc'>==producess='lgc'>ss='lgc'>==> divisions (men ss='lgc'>=/= women, us ss='lgc'>=/= enemy, etc.)



ss="large lg6" stl="font-size:133%"> exs clss="trms">s clss="trms"nttrm="cluster,club">clus>sis>onary politics ss='lgc'><ss='lgc'>-- homogeneous s clss="trms">communs>ity (ss='lgc'>=/= alien intrusion, outside forces, immigrants, minorities, etc.)

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Kundera
is humor s clss="trms">moderns><span clss='qstn'>?span>
<strcls clss='strcls'>*strcls>humor is not ancient<strcls clss='strcls'>*strcls> (<span clss='qstn'>?span>!)
“whatever humor touches it ambiguites”
humorss='lgc'> = ambiguitor

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globalization ss='lgc'>=/= cold war
globalization ss='lgc'>=/= enlightenment (“universal humanism ss='lgc'>+ rationalized tech ss='lgc'>ss='lgc'>==> freedom for all”)

cold warss='lgc'> = a meaningfull s clss="trms">relations> between ideology <span clss='and'>&span> power ss='lgc'>[ss='lgc'>==givess='lgc'>ss='lgc'>==> orientation ss='lgc'>+ identity ss='lgc'>ss='lgc'>--> normative approach to global s clss="trms">phenomens>ass='lgc'>]
geopolitc ss='lgc'>+ ideologic borders
ss='lgc'>=/=
globalization ss='lgc'>ss='lgc'>--> completly s clss="trms">differens>t political behaivor (des clss="trms">finits>ions of national goals, friend and enemy, etc.) ss='lgc'>ss='lgc'>--> ps clss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>as clss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> democracy (s clss="trms">differens>ces ss='lgc'>+ contrasts) ss='lgc'>=/= s clss="trms">socis>al democracy (erasing s clss="trms">differens>ces)

globalizationss='lgc'> = attitude s>حالتs> ss='lgc'>=/= meaning
ss='lgc'>[cold warss='lgc'>: “s clss="trms">worlds> ss='lgc'>ss='lgc'>~= (a s clss="trms">sorts> of) problem” ss='lgc'>ss='lgc'>--> behaviors hadss='lgc'>] meaning ss='lgc'>ss='lgc'>==> (base for) power

cold warss='lgc'>: war ss='lgc'>ss='lgc'>==> identities
globalizationss='lgc'>: conflits ss='lgc'>ss='lgc'>=/=> identities

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two points
sts clss="lsts lst1">•artistic researchss='lgc'>: a form of art that uses knowls clss="trms"nttrm="knowledge,Knowledge">edges> as its main medium
sts> sts clss="lsts lst1">•artistic research has no s clss="trms">relations> to the unknown (ss='lgc'>=/= an idea of research im in which one faces something unknown or new therefore needs to research)
sts> sts clss="lsts lst1">•<span clss='mywrk'>my workspan> (in general) has been about the critique of engineering (the talent of engineering)
sts>
ss="brkr">
the fossil of fire goes back before the s clss="trms">wilds>-life

the s clss="trms">histos>ry of fire related to the s clss="trms">histos>ry of forest

In the 1950s, government officials in ss='trgt hghlght 1'href='?q=S'>Sierra Juarez of Oaxacass='lgc'>--in southern Mexicoss='lgc'>--blamed forest destruction upon the local indigenous s clss="trms">communs>ities. Fire, as a s clss="trms">syms>bol of disorder, became the target of state control and the subject of a state-sponsored discourse of environmental degradation. ss='lgc'>[...ss='lgc'>] Fire suppression frequently has been part of state policies of s clss="trms">socis>al control. ss='lgc'>[...ss='lgc'>] The vision of fire as destructive, part of the state s clss="trms">narrats>ive ss='lgc'>[...ss='lgc'>] How has the s clss="trms">mems>ory of the traditional use of fire by indigenous s clss="trms">communs>ities been suppressed<span clss='qstn'>?span> ss='lgc'>[...ss='lgc'>]ss='trgt hghlght 1'href='?q=S'>State political myth has obscured s clss="trms">communs>ity s clss="trms">mems>ories of fire as a force in the forest, and as a tool for human use. ss='lgc'>[...ss='lgc'>] Why the indigenous s clss="trms">communs>ities of the ss='trgt hghlght 1'href='?q=S'>Sierra Juarez no longer talk about the long-term s clss="trms">histos>ry of their forests. Clearly, the s clss="trms">communs>ities s clss="trms">inters>nalized parts of the state-sponsored degradation discourse. (However, discourse analysis is not enough; it is all too easy to treat discourse as a monolithic structure of ideasss='lgc'>[...ss='lgc'>] ) ss='lgc'>[...ss='lgc'>] These discourses require a threat, a source of chaos and disorder to which the moral regeneration of the progressive discourse can provide a solution. In the case of the ss='trgt hghlght 1'href='?q=S'>Sierra juarez, forest fires provide this ops clss="trms">posits>ion. ss='lgc'>[...ss='lgc'>] It is exactly this resistance of the s clss="trms">naturs>al s clss="trms">worlds> to discursive domination that is one of the themes of this article. ss='lgc'>[1ss='lgc'>]

ss='lgc'>[1ss='lgc'>]ANDREWss='trgt hghlght 1'href='?q=S'>SA LVADORMA THEWss='trgt hghlght 1'href='?q=S'>S - suppressing FIRE AND MEMORYss='lgc'>: ENVIRONMENTALDE GRADATIONAN D POLITICALRE ss='trgt hghlght 1'href='?q=S'>STORATION INT HEss='trgt hghlght 1'href='?q=S'>S IERRAJ UAREZO F OAXACA, 1887-2001

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Jinn older and Man

s clss="trms">ecologs>y of the Jinn


(Qur'an)
raging fire
scorched by burning fire
striking sparks of fire
and roasting at hell-fire
the fire of Allah, kindled
...



bringing together of two homogeneous blocks of s clss="trms">materis>al in a given, als clss="trms"nttrm="already,spread">reads>y-inhabited space

as if we knew what space and time mean



“the desert bighorn is an s clss="trms">animals> shaped by ice. ss='lgc'>[...ss='lgc'>] the design of s clss="trms">wilds> sheep is very much an expression of arctic cold.” (ss="ppl">Meloy)
(what the design of fire is as expression of<span clss='qstn'>?span> what shaped fire<span clss='qstn'>?span> ice<span clss='qstn'>?span>)
(we are shaped also by fire)

ss="large lg18" stl="font-size:125%"> how you go from lizard to s clss="trms">birds><span clss='qstn'>?span>
it must have been through the behavior of lizard that ‘s clss="trms">birds>ness’ has come to be possible. a certain trait of behavior have allowed the lizard find itself in the air.


ice age
s clss="trms">storys> of fire, s clss="trms">storys> of grass, ...

after the establishment of a land-based flora (Middle Ordovician period, 470 million years ago) and permitting the accumulation of oxygen in the atmosphere it permitted the possibility of s clss="trms">wilds>fire.

ss="large lg10" stl="font-size:115%"> Fire also became more abundant when grasses radiated and became the dominant component of many ecos clss="trms">syss>tems, around 6 to 7 million years ago;

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electrical fire



conflict between the “junk” and the “text” that seemed to fascinate

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how to s clss="trms">writs>e cold with fire<span clss='qstn'>?span> the medium of fire is incompatible with that of the paper. paper burns fire off! the combustion emerging elements energized by their contact fuels a sudden blow of increase in their exs clss="trms">cites>d entropy. flame. action is the breeze that death digs. foam knows no halt. the focus is noised and seeds location. place penetrates in shattery nozzles os clss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>inating from thousands of nowheres. inferno's insurance is about aggression of hot.

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A) Accident, Action, Adrenaline, Aggressive, Aid, Airs clss="trms">crafts>, Alarm, s clss="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Ales>rt, Ambulance, Apprehension, Arson, Ash, Assess, Assist
B) Bad, Barricades, Battle, Blacken, Blame, Blanket, Blast, Blaze, Bs clss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>er, Blow out, Breeze, Burning, Burns, Bystander
C) Car, Careless, Catastrophe, Caution, Challenge, Char, Chimney, Choice, Claim, Conflagration, s clss="trms">Consums>e, s clss="trms">Consums>ption, Contain, Control, Coordination, Crackle, Crash
D) Damage, Death, Destruction, Detect, Dig, Direction, Dirty, Dispatch, Drama
E) Electrical, Embers, Emergency, EMT, Engulf, Experience, Explode, Extinguish
F) Facts, Fais clss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>e, Fared, Fascination, Fell, Fierce, Fire-break, Firefighter, Fireplace, Flames, Flammable, Flash, Foam, Focus, Fs clss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht, Fuel
G)
H) Halt, Happening, Holocaust, Home, Hose, Hot, Hot spot, House, Hydrant
I) Inaccessible, Inferno, Injury, Insurance, s clss="trms">Inters>fere, Investigation
J) Judgment, Juriss clss="trms">dictis>on
K) Kindle, Knowls clss="trms"nttrm="knowledge,Knowledge">edges>
L) Laboring, Life-threatening, Lightening strike, Limitations, Lives, Location, Losses, Luck
M) Malfunction, Matches, Mechanical, Medical attention, s clss="trms">Mems>ory, Mesmerize, Misery
N) Needs, Nine-one-one, Noise, Nozzle
O) Observe, Odor, Ordeal, Os clss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in
P) Paramedic, Penetration, Place, Police, Potency, Potential, Prevention, Progress, Prone, Pumps
Q) Quench, Quick
R) Reaction, Repellent, Requirement, Residue, Risk
ss='trgt hghlght 1'href='?q=S'>S) ss='trgt hghlght 1'href='?q=S'>Safety, ss='trgt hghlght 1'href='?q=S'>Scenario, ss='trgt hghlght 1'href='?q=S'>Set, ss='trgt hghlght 1'href='?q=S'>Shatter, ss='trgt hghlght 1'href='?q=S'>Shelter, ss='trgt hghlght 1'href='?q=S'>Siren fire truck, s clss="trms">ss='trgt hghlght 1'href='?q=S'>Situs>ation, ss='trgt hghlght 1'href='?q=S'>Smell, ss='trgt hghlght 1'href='?q=S'>Smoke, ss='trgt hghlght 1'href='?q=S'>Smoke jumper, ss='trgt hghlght 1'href='?q=S'>Smokey the Bear, ss='trgt hghlght 1'href='?q=S'>Smoldering, ss='trgt hghlght 1'href='?q=S'>Smother, ss='trgt hghlght 1'href='?q=S'>Sprinkler s clss="trms">syss>tem, ss='trgt hghlght 1'href='?q=S'>Statement, ss='trgt hghlght 1'href='?q=S'>Stop, ss='trgt hghlght 1'href='?q=S'>Strategy, ss='trgt hghlght 1'href='?q=S'>Strength, ss='trgt hghlght 1'href='?q=S'>Stressful, ss='trgt hghlght 1'href='?q=S'>Stretcher, ss='trgt hghlght 1'href='?q=S'>Suffering, ss='trgt hghlght 1'href='?q=S'>Susceptible, ss='trgt hghlght 1'href='?q=S'>Swath
T) Tactic, Target, Terror, s clss="trms">Thicks>, Threaten, Trailer, Training, Trees, Trench
U) Uncontrolled, Urgent
V) Victim, Vigilant, Volunteers
W) Watch, Water, Weakness, Weather, s clss="trms">Wilds>erness, Wind, Worse
X) X-ray
Y) Yelling
Z) Zone



(Ajayeb)
Know! That I saw in fire many benefits, insomuch benefits that ‘he’ set in fire, the intellects of India and Greece erred and prostrated this fire-thing and this betrayal stayed in magus ss='lgc'>[Zoroastriansss='lgc'>] and they became fire-worshiper until it became certain that the God's guidance offers and just with reason alone work cannot be done fully and if they worship fire of its benefits then in mud there is more benefits than that and in water more benefits than there is in fire and if The Creator wants to make wanderers of a folk he infects them with a substance as he infected the Indians with worshiping cow and s clss="frds scrmbld"nttrm="Christianson">Christians>s with worshiping the hoof of Christ's donkey and the pagans with worshiping idol and s clss="trms">matters>
and we shall mention the attributes of fire and its propertiesss='lgc'>:
Know! That fire has taken the whole s clss="trms">worlds> of universe and no stone and no wood is not uncharged with fire. If a fool takes a piece of wood and asks “where is fire<span clss='qstn'>?span>” I say the way of everything is in manifestation as when two woods strike together made of Margh and Afar,ss='lgc'>[1ss='lgc'>] fire will appear or hit stone to s clss="trms"nttrm="metaph,metamorph,metabol,metal">metas>l

ss='lgc'>[1ss='lgc'>] s clss="trms">Accords>ing to Jashn-e ss='trgt hghlght 1'href='?q=S'>Sadeh recalls the importance of light, fire and energy; light which comes from God is found in the hearts of his creatures. ss='lgc'>ss='lgc'>--> Hushang and the os clss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in of fire

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we are too abstract, we are thinking yes there are things out there s clss="trms">wilds> or whatever. then we must be surprise to see that the abstract far thing is made of flesh, quartz, or fire.

unlike camels and rats and sheep, other four legged or mammals, fire is not designed for something, the way organisms evolved to have meanings and res clss="trms">presens>tations to each other. fire s clss="trms">embods>ies a vast place in our s clss="trms">materis>al and industrial and s clss="trms">semios>tic s clss="trms">worlds> but itself is not a creature of evolution. it knows nothing of s clss="trms">syms>biogensis nor of molecular compartmenship. fire is an elementary radical reaction to closeness. the third person. pure manifestation.

every mountain range have personalities. rock is arrange by evolution. it tells you about itself when you feel it firm in your hand pressing to your ear, asking thousands of s clss="trms">questions>s, exploring with s clss="trms">imagis>nation. stone is not a s clss="trms">socis>al creature, maybe that's why we s clss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>en to them. fires are s clss="trms">socis>al beings, death sentences.
their s clss="trms">socis>ety and s clss="trms">ecologs>y
reaching access to the s clss="trms">literas>cy of fire-work

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(...) ss='lgc'>ss='lgc'>--> the black-box ss='lgc'>ss='lgc'>--> ka'ba ss='lgc'>ss='lgc'>--> an s clss="trms">inters>mediate mechanism to reach beyond the door-knob ss='lgc'>ss='lgc'>--> dark medium of worship ss='lgc'>ss='lgc'>--> the jinn ss='lgc'>ss='lgc'>--> s clss="trms">ontos>logy of the envelopment ss='lgc'>ss='lgc'>--> an s clss="trms">inters>iority that is exterior ss='lgc'>ss='lgc'>--> talking-fire ss='lgc'>ss='lgc'>--> mediums of the beyond ss='lgc'>ss='lgc'>--> put your ‘thing’ in the fire ss='lgc'>ss='lgc'>--> going through the fire ss='lgc'>ss='lgc'>--> test some fossils ss='lgc'>ss='lgc'>--> ice age ss='lgc'>ss='lgc'>--> s clss="trms">datas>bases that survive ss='lgc'>ss='lgc'>--> promises of futurity ss='lgc'>ss='lgc'>--> tech ss='lgc'>ss='lgc'>--> black-box is always about the-envelope and the-beyond ss='lgc'>ss='lgc'>--> going back to the cave ss='lgc'>ss='lgc'>--> monotheism invented darkness (praying in the dark marked singulaity of worship as the begining of subjectivity) ss='lgc'>ss='lgc'>--> there is a sudden big shift from telling-stone to talking-fire (introducing the s clss="trms">spectas>cularization of truth-event, where risky s clss="trms">aesthets>ic of fire s clss="trms">cods>ed as masculine is traded for a s clss="trms">mutuals>ity of slower s clss="trms">wilds>erness a more feminine s clss="trms">tropes>. the telling-stone proposes a totally s clss="trms">differens>t s clss="trms">ecologs>ical model than the survivorship s clss="trms">narrats>ives ens clss="trms">cods>ed in the trial of the talking-fire. truth became untouchable visual s clss="trms">spectas>cle that can burn and annihilate charging off the haptic closeness of the stone to the ear. truth became the s clss="trms">matters> of untouchable, visual. the angry truth god came with the fire both as tool of worship and punish (human taking lessens and used fire to discipline the forces of s clss="trms">naturs>e) ss='lgc'>ss='lgc'>--> the darkness that enveloped the worship, made the absence of light crucial for constructing s clss="trms">inters>iority ss='lgc'>[notess='lgc'>: before going to light-fire the worshipers must wash themselves in Vozu, in Namaz the worshpers wash themselvs before going to the darkness of prayersss='lgc'>ss='lgc'>---is this water that we make vozu the same as ‘abe heyvan’<span clss='qstn'>?span> before going into the hyper space, the ritual plays a key role and a key hole. like all hyper spaces that forwards you yo the beyond the box as well is about deliverence (to the s clss="trms">lovs>er<span clss='qstn'>?span>)ss='lgc'>: (for the sake of) salvation ‘rastgari’ is about delivering ‘you’ (ss='lgc'>ss='lgc'>--> Ma'ad ss='lgc'>ss='lgc'>--> masaleye “enteghal” ss='lgc'>[be alame digarss='lgc'>] ss='lgc'>[dar tarikh falsafeye eslami s clss="nms">irans>i ss='lgc'>-ss='lgc'>ss='lgc'>--> <span clss='gtrw'>go tospan> footnote in Motakhabat 2nd volume page44ss='lgc'>]) ss='lgc'>ss='lgc'>--> for <strcls clss='strcls'>*strcls>ss="ppl">Rumi people is firewood, hizom, inflammables; fire is the s clss="trms">presens>t tense, its light is about the future and its ashes about the s clss="trms">pasts>ss='lgc'>: we like ash to perform our archiological s clss="trms"nttrm="already,spread">reads>ings of old fires and we like its light becsuse it helps us to push through and constatly make-s clss="trms">imagis>ne-lighten the future, i this model the s clss="trms">presens>t is untouchable.ss='lgc'>] ss='lgc'>ss='lgc'>--> the beyond is beginning to loosen its s clss="trms">materis>ality ss='lgc'>ss='lgc'>--> accumulation of synonyms (before s clss="trms">languages>) ss='lgc'>ss='lgc'>--> s clss="trms">s clss="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>s given birth slowly ss='lgc'>ss='lgc'>--> from the Pleistos clss="trms">cenes> to Ordovician ss='lgc'>ss='lgc'>--> the accumulation of oxygen ss='lgc'>ss='lgc'>--> fire was permitted to exist ss='lgc'>ss='lgc'>--> etc.
(keeping a fire burring for a long time is a very strange thing to do. it is utterly Paleolithic to do keep fire, making it stone. it was Muhammad who turned off the lights, s clss="trms">literas>lly. when he was born, one the oldest Zoroastrians fire temples suddenly extinguished for no apparent reason. the blessed dark. the box, fire, both are means to have access to the inaccessible. ss='at'>#Muhammad inception/birth had to be connected to a supers clss="trms">naturs>al event.)

(talking) fire ss='lgc'>ss='lgc'>--> speech
(telling) stone ss='lgc'>ss='lgc'>--> s clss="trms">writs>ten

in the s clss="trms">histos>ry, the leg-less-stone and the lying-visage have been together. a study of apparition must ins clss="trms"nttrm="cluster,club">clus>de the physical s clss="trms">materis>al as well, not as counterparts, rather as its play-mate.

(fire suppressing) an older s clss="trms">ecologs>y of reflection (namely the stone)

the telling stone is the same as spirit stone(<span clss='qstn'>?span>)ss='lgc'>ss='lgc'>---non-s clss="trms">animals> container (ss='at'>@s clss="frds scrmbld">Karins>)
(stone is related to the spirits of the ground. the prisoner who throw a pebble into the pit, the pebble's sound is going to tell about the depths and darknesses that the human, on death sentence, does not have a long enough rope to carry too. so the rope is never enough, the linear connection, the closed chain of links, but the throwing stone can risk a disjunction between that motherss='lgc'>->kingss='lgc'>->prisonerss='lgc'>->darkness)
ss='lgc'>ss='lgc'>--> sending a guy into the pit is not typical for the cultures of Pleistos clss="trms">cenes>ss='lgc'>: (using linear connection, darkness ss='lgc'>ss='lgc'>~= unkown, and so on)
ss='lgc'>[ss="ppl">ss='trgt hghlght 1'href='?q=S'>Shepardss='lgc'>] Pres clss="trms">histos>ric humans were autochthonous, that is, “native to their place.” (related to the earthly stone ss='lgc'>=/= fire that perpetually evacuates) (it is not that of the introvert stone and the extrovert fire, but the ops clss="trms">posits>e, stone was s clss="trms">socis>al and fire allied s clss="trms">inters>iority, it sent/banished the subject to the land of the mediated, ‘from now on you are coming from mediation.’ (Where the subject comes from<span clss='qstn'>?span> it comes from the mediation.) ss='lgc'>ss='lgc'>--> use me ss='lgc'>ss='lgc'>--> industrialize with me ss='lgc'>ss='lgc'>--> s clss="trms">techns>ologize with me ss='lgc'>ss='lgc'>--> stone-tech are 1.5 million years earlier than fire-tech ss='lgc'>ss='lgc'>--> with stone you can't reach the sky but by controlling combustion you can go up ss='lgc'>ss='lgc'>==> alienation as the touchstone of humankind ss='lgc'>ss='lgc'>--> then comes the “reflective consciousness” of humankind ss='lgc'>ss='lgc'>--> and later the invention of the very strange objectss='lgc'>: the mirror ss='lgc'>[ss='lgc'>-ss='lgc'>ss='lgc'>--> <span clss='gtrw'>go tospan> amazonss='at'>#2DifficultForestsss='lgc'>] ss='lgc'>ss='lgc'>==> a change in the “structure of existence” ss='lgc'>ss='lgc'>--> then ss='thdf'>the idea of “selftranscendence” by monotheist s clss="trms">religs>ions ss='lgc'>ss='lgc'>--> adventures of power and ideology ss='lgc'>ss='lgc'>--> then a very bad idea called “s clss="trms">histos>ry” was introducedss='lgc'>ss='lgc'>---an active, psychological force that separates humankind from the rest of s clss="trms">naturs>e because of its disregard for the deep connections to the s clss="trms">pasts>.ss='lgc'>[ss="ppl">ss='trgt hghlght 1'href='?q=S'>Shepard 2004ss='lgc'>] ss='lgc'>ss='lgc'>--- Lévi-ss="ppl">ss='trgt hghlght 1'href='?q=S'>Strauss points out, s clss="trms">histos>rical thought is analytical and concerned with continuity and “closing gaps and dissolving s clss="trms">differens>ces” to the point that it “transcends os clss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>inal discontinuity.”)
ss='lgc'>[in east mirror was never used as mean to self reflect, rather it was weaponized agains evil, although this evil was female and men used mirror to defeat it. unlike the western thought since the s clss="trms">greeks>s in the s clss="trms">Narcisss>us s clss="trms">storys> where mirror is the foundation of self-absorbance and knowls clss="trms"nttrm="knowledge,Knowledge">edges> and madness, the easterns since they did not posses the same brand of selfhood they found mirror strange and uttelized it in curious ways, another optical problem ss='lgc'>-ss='lgc'>ss='lgc'>--> <span clss='gtrw'>go tospan> mirror and the s clss="trms">laughs>ing snake - mar-e ghahghahezan, imgss='lgc'>]
...through the speaking fire, events “on earth” were finished except for a final judgment by fire ss='lgc'>ss='lgc'>--> invention of sin, spiritual existence ss='lgc'>: selftranscendence. s clss="trms">anthrops>oce separating themselves from earth and its processes
<span clss="prgrph">-‘essence’, ‘appearance’, and ‘change’ became sources of s clss="trms">anxis>ety
span> <span clss="prgrph">-other forms of life are now irrelevant to humans
span> <span clss="prgrph">-from now on “you cannot be two things, in two places, or in two times, at once.” , no more overlapping identity ss='lgc'>ss='lgc'>==> alienation from (the domains of) nonhuman life
span> <span clss="prgrph">-the “Persian” new mind, (intanced by fire,) divided the s clss="trms">worlds> into s clss="trms">materis>al creation and ins clss="trms">finits>e spirit that would shape the philosophy of the civilized s clss="trms">worlds>. (ss="ppl">ss='trgt hghlght 1'href='?q=S'>Shepard 2004)
span> (-in my amazon s clss="trms">books> i am pointing outss='lgc'>: Esthetic distancing also made possible the landscape arts and connoisseurship and commercialization as ss clss="trms">cenes>ry painting, tourism, and recreation. To the credit of the s clss="trms">Greeks>s, they resisted converting the landscape into ss clss="trms">cenes>ry and s clss="trms">wilds>erness into an s clss="trms">aesthets>ic experience.)

we are not directed towards a s clss="trms">meass>ured location, (as his-s clss="trms">storys> tries to make belief)

“After you die, others live.” (s clss="frds">ss='trgt hghlght 1'href='?q=S'>Sinas>)

old s clss="trms">worlds>'s arboreal simians, monkeys

ss="large lg6" stl="font-size:102%"> s clss="trms">Anthrops>os

cultures of Pleistos clss="trms">cenes>
<span clss="prgrph">-Pleistos clss="trms">cenes> was the time of glaciation and ice. Much of the s clss="trms">worlds>'s temperate zones were alternately covered by glaciers during cool periods and uncovered during the warmer s clss="trms">inters>glacial periods when the glaciers retreated. it is when the evolution and expansion of Homo sapiens and by the close of the Pleistos clss="trms">cenes>, humans had sps clss="trms"nttrm="already,spread">reads> through most of the s clss="trms">worlds>.
span>
Agonic / Hedonic ss='lgc'>ss='lgc'>--> my Köln group, agonistic doctrine challenges that mode of personality

s clss="trms">ontos>genesisss='lgc'>ss='lgc'>---extended in human (the specialized and scheduled development of physical and psychological traits that appear, disappear, or s clss="trms">stags>nate during the life cycle of the individual.) ss='lgc'>ss='lgc'>--> Neoteny (a “state of newness"ss='lgc'>--a retardation of certain parts of the maturing process.) preprograms life s clss="trms">stags>es, so that our becoming is a lifelong process.
<span clss="prgrph">-developement of the self in terms of harmonious s clss="trms">relations>s to other s clss="trms">species>s and nunhumans.
span> <span clss="prgrph">-s clss="trms">ontos>genetic s clss="trms">agens>da ss='lgc'>ss='lgc'>--- (The s clss="trms">agens>da is a given; the support depends on a s clss="trms">socis>al s clss="trms"nttrm="already,spread">reads>iness to nurture, itself a product of successful s clss="trms">ontos>geny of an older generation.)
span> <span clss="prgrph">-many myths cors clss="trms">respons>d to the s clss="trms">ontos>genesis. in s clss="trms">Ontos>geny, timing is everythingss='lgc'>ss='lgc'>---s clss="trms">narrats>ive.
span> <span clss="prgrph">-aspect of the s clss="trms">ontos>genetic selfss='lgc'>ss='lgc'>---(the s clss="trms">moderns> s clss="trms">worlds> has lost the ways to guide the) new person emerging at each s clss="trms">stags>e
span> ss='lgc'>[from kinfolk complexity and elderhood to medically sustained old agess='lgc'>] ss='lgc'>-- i myself have turned to old folk to do s clss="trms">storys>telling, as necessity(!<span clss='qstn'>?span>)

one emerging in Pleistos clss="trms">cenes>, is about perceiving one's place in the scheme of things (and not sending people down the pit into darknesses)

WE NOT ONLY LOOKED ‘AT’ ANIMALss='trgt hghlght 1'href='?q=S'>S, WE ALss='trgt hghlght 1'href='?q=S'>SO LOOKED ‘INss='trgt hghlght 1'href='?q=S'>SIDE’ THEM, realizing that they were more kin than indicated by our exteriors. (it wasn't ss="ppl">Aristotle first who was performing such procedures)

attaching sounds to things/s clss="trms">animals>s/s clss="trms">species>s when they were not visible
(“Never ignore a sound!”)

ins clss="trms">herits>ance (DNA, etc.) calls upon human s clss="trms">socis>ety and s clss="trms">imagis>nation to invent its exact expressions.

human s clss="trms">species>s’ “theme” is Paleolithic

(those who are “better” live in a s clss="trms">naturs>al environment and a cultural s clss="trms">syss>tem that are closer to) meeting the “expectations” of the genes

s clss="trms">Childs>ren at age six are typically s clss="trms">anthrops>os clss="trms">morphs>ic

trees structure space

<strcls clss='strcls'>**strcls>s clss="trms">imagis>ning the possibilities of something else being in there.
(how we were doing it<span clss='qstn'>?span> before fire)

“A meditative stillness that is good for the human soul, sugs clss="trms">gests>s s clss="trms">poes>t Gary ss='trgt hghlght 1'href='?q=S'>Snyder, was invented by motionless hunters. That moment of silent reverence comes also at the final death stroke when one succumbs to the cycle of life.” (ss="ppl">ss='trgt hghlght 1'href='?q=S'>Shepard)
ss='lgc'>[from predation to hunting (there is a huge s clss="trms">epistems>ological shift) (s clss="trms">matters> of res clss="trms">presens>tation and s clss="trms">inters>pretation)ss='lgc'>]

mammalian s clss="trms">ecologs>y

ss='lgc'>[(let's) risk everything (instead of risk-reducing) ss='lgc'>ss='lgc'>--- issues of res clss="trms">presens>tation and s clss="trms">agens>cy in thinking ‘with’ s clss="trms">animals>s. textual, s clss="trms">s clss="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors> s clss="trms">animals> in ss="ppl">Attar line of thinkingss='lgc'>]

a distant call in known terrain says it is the there, not the here, where attention should be paid. ss='lgc'>[far, os clss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ins of our s clss="trms">tropes>s, s clss="trms">s clss="trms"nttrm="metaph,metamorph,metabol,metal">metas>physs>ics<span clss='qstn'>?span> abstraction<span clss='qstn'>?span> ss='lgc'>=/=<span clss='qstn'>?span> motionless hunters invented motionless meditative worshipss='lgc'>]
<span clss="prgrph">-(kinfolk in) swamps, brush, and forest (in terms of discerning the <strcls clss='strcls'>*strcls>s clss="trms">relations>ships between s clss="trms"nttrm="cluster,club">clus>es<strcls clss='strcls'>*strcls>)
span> <span clss="prgrph">-(indirect) dealing with the escapable (ss='lgc'>=<span clss='qstn'>?span>ss='lgc'>=> tracking strategies ss='lgc'>+ s clss="trms">syms>bolic thought)
span>
a central themess='lgc'>: (a banquet/feast at which) the participantsss='lgc'>--eater and eatenss='lgc'>--risk the improvements of mind against the certainty of occasional poor decisions, (faulty s clss="trms">mems>ory, carelessness, errors of judgment, and the decrepitude of age and disease.)
<span clss="prgrph">-Those who fled had to understand ss='lgc'>[the limits of distance, the intentions of the others, andss='lgc'>] (the ability to control) the s clss="trms">abyss>sal terror that itself would engulf them if they submitted to panic. ss='lgc'>ss='lgc'>==> mind
span> <span clss="prgrph">-“self” emerged as the consequence of “participation,” a calculative and organizational relatoin of the individual within the group<span clss='qstn'>?span> (and perceiving the so-called “inanimate” entities) ss='lgc'>ss='lgc'>--- shaped by the game ss='lgc'>-- a participant amidst other participants oriented by the action
span> (David Abrahamss='lgc'>: Perception is Participation, in an animistic logic)

mind, s clss="trms">mems>ory, ss='lgc'>ss='lgc'>--> cognition and s clss="trms">communs>ication ss='lgc'>ss='lgc'>--> reference ss='lgc'>ss='lgc'>--> imitating the s clss="trms">animals>'s calls ss='lgc'>ss='lgc'>==> stylized performances ss='lgc'>ss='lgc'>==> (a repertoire of) s clss="trms">syms>bolized references (sign s clss="trms">languages><span clss='qstn'>?span>) ss='lgc'>ss='lgc'>==> accumulation of synonims (ss='lgc'>ss='lgc'>--> we are als clss="trms"nttrm="already,spread">reads>y s clss="trms">consums>ing s clss="trms">syms>bolic ambition) ss='lgc'>ss='lgc'>--> early s clss="trms">s clss="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>es ss='lgc'>ss='lgc'>--> s clss="trms">narrats>ives get out of hand (ss='lgc'>ss='lgc'>--> “concrete” is invented) ss='lgc'>ss='lgc'>--> ss='lgc'>[...ss='lgc'>] (ss='lgc'>ss='lgc'>--> s clss="trms">narrats>ion of s clss="trms">pasts> is invented which is always about the future) ss='lgc'>ss='lgc'>--> s clss="trms">cods>ification of s clss="trms">worlds> without tense or s clss="trms">causas>lity in s clss="trms">languages> ss='lgc'>-ss='lgc'>-ss='lgc'>ss='lgc'>--> tense <span clss='and'>&span> s clss="trms">causas>lity ss='lgc'>-ss='lgc'>-ss='lgc'>ss='lgc'>--> s clss="trms">pervs>asive truths
<span clss="prgrph">-this diagram is about the future for the subject whom is using the signs, telling the others where the game s clss="trms">animals> is and will be. in this text i am trying to pantos clss="trms">mimes> a mimicked reference (of where the ss='lgc'>[gamess='lgc'>] s clss="trms">animals> is), sharing ss='thdf'>the idea of a thing that is syntaxically there, so we can run it. every utterance is about where i have last seen the “s clss="trms">animals>,” and how fat or far it is. ss='lgc'>[running had “magical ends” - Peter Nabokov, ‘Indian Running’ (ss='trgt hghlght 1'href='?q=S'>Santa Barbarass='lgc'>: Capra, 1981)ss='lgc'>]
span>
s clss="trms">syms>bolism ss='lgc'>ss='lgc'>--> man s clss="trms">traves>ling within himself ss='lgc'>ss='lgc'>--> need to s clss="trms">traves>l outside an ins clss="trms">finits>ely larger reality ss='lgc'>ss='lgc'>==> beyond ss='lgc'>ss='lgc'>--- s clss="trms">differens>t brand(s) of ins clss="trms">finits>y

secular hunting ss='lgc'>ss='lgc'>--- the hunt becomes s clss="trms">monsts>rous. i am calling for an old sacred hunt ss='lgc'>[sustained in myth and ceremony<span clss='qstn'>?span>ss='lgc'>] of concepts<span clss='qstn'>?span>
<span clss="prgrph">-hunt is s clss="trms">gests>alt(en)
span>
(with our) hopes and s clss="trms">tropes>s

boundary creatures and s clss="trms">matters>s ss='lgc'>-- fire's function/act was peripheral, was in the threshold s clss="trms">worlds> of human passages(<span clss='qstn'>?span>) ss='lgc'>[then it made an entrancess='lgc'>]

humans’ s clss="trms">mimes>tic participation with fire

ins clss="trms">finits>ely complex afs clss="trms">finits>ies



to be noted the nuanced s clss="trms">differens>ces between talking and telling (harf-zadan/goftan)
<strcls clss='strcls'>*strcls>talking<strcls clss='strcls'>*strcls> can not be accompanied by a direct object (the talked) and <strcls clss='strcls'>*strcls>telling<strcls clss='strcls'>*strcls> might not be accompanied by a direct subject (you are told without a direct teller.) so talking is about the talker and telling is about the told, the ear.
(you <strcls clss='strcls'>*strcls>ask fire s clss="trms">questions>s, but you <strcls clss='strcls'>*strcls>s clss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>en to stone what it is telling. ss='lgc'>[what fire sugs clss="trms">gests>ing, offering to the sense<span clss='qstn'>?span> (i am thinking Ajayeb)ss='lgc'>] with fire you can debate but this debate is bulshit since you are under its s clss="trms">spectas>cularity and s clss="trms">authors>ity, superior to the (inflammable) s clss="trms">worlds>, became the domminent contemplated object, administrating conditions of existence, you can never touch the fire, you can never become ‘bodies’ with fire, it is immune from human activity, endusing one-way s clss="trms">communs>ication (auto-governed gusture of comminution), garanteeing an abstract condition of hierarchical power. but stone ‘is’ for touching and bodying, s clss="trms">sensus>ous touch is the s clss="trms">matters> of stone, intimacy<strcls clss='strcls'>*strcls>, s clss="trms">sensus>ous intimacy with the stone, s clss="trms">sensus>ous proximity)
ss='lgc'>ss='lgc'>---(rock in water ss='lgc'>: reef)
<span clss="prgrph">-transcontextual; transcontextualityss='lgc'> = tanglement ss='lgc'>{figures running in ops clss="trms">posits> directions but held togetherss='lgc'>}
span>

s clss="trms">naturs>e is a context
<strcls clss='strcls'>*strcls>s clss="trms">pasts> is a context

<strcls clss='strcls'>*strcls>the landscape is full of ghosts (whether we want it or not)
mediated forms

ss='trgt hghlght 1'href='?q=S'>Some examples of exothermic processesss='lgc'>:
<span clss="prgrph">-spontaneous combustion (ss='lgc'>ss='lgc'>~= fire)
span> <span clss="prgrph">-Nuclear fusion (ss='lgc'>ss='lgc'>~= sun)
span> <span clss="prgrph">-(in this s clss="trms">writs>ing, i am going to take a defenition of fire recovering it from bible, that of the s clss="trms">spectas>cle flame that of the s clss="trms">materis>al of specter in the Qur'anic Jinn, and not other forms of exothermic processes)
span>
the issue is reversibility
(“evolution” inevitable<span clss='qstn'>?span> Irreversible<span clss='qstn'>?span>)


ss='lgc'>[titless='lgc'>]
sts clss="lsts lst1">•A s clss="trms">Materis>as clss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> Inquiry into the Beyond
sts> sts clss="lsts lst1">•A Mineral Inquiry into the Beyond
sts> sts clss="lsts lst1">•Genealogy of a Worshipss='lgc'>: Talking-Fire and Telling-ss='trgt hghlght 1'href='?q=S'>Stone
sts> sts clss="lsts lst1">•Talking-Fire and Telling-ss='trgt hghlght 1'href='?q=S'>Stone - Genealogy of a Worship
sts> sts clss="lsts lst1">•Ajayeb-e Atash
sts> sts clss="lsts lst1">•Fire and the Transcendental ss='trgt hghlght 1'href='?q=S'>Subject
sts> sts clss="lsts lst1">•Zolmat and the Appropriation of the Elsewhere
sts> sts clss="lsts lst1">•Fire and s clss="trms">Differens>t s clss="trms">Inters>nals of Being
sts> sts clss="lsts lst1">•Black-Box and other Human Extensions
sts>


genealogy of a worship (fire)
how can one pray ‘to’ s clss="trms">animals>s<span clss='qstn'>?span> (ss='lgc'>~ prey upon them)
how can one pray ‘to’ elements<span clss='qstn'>?span>

ss="large lg14" stl="font-size:129%"> amenity (of stone) (ss='lgc'>=/= enmity of fire)



<strcls clss='strcls'>*strcls>trial by fire, fire as judge
(test, s clss="trms">respons>d to whether or not something is true or false)
s clss="nms">irans>ian frost, is not the same as icess='lgc'>ss='lgc'>---ice was still the object of fascination. transforming fire into mosquess='lgc'>ss='lgc'>---atash masjed shod. ‘dudeman’ coming from ‘dud,’ smoke as your s clss="trms">ancests>ery. a telling-smoke was your ins clss="trms">herits>ence, your grandpa. same in Latinss='lgc'>: ‘focus’ means both fire-place and s clss="trms">ancests>ral
ether ss='lgc'>ss='lgc'>--> azar ss='lgc'>ss='lgc'>--> atash
firess='lgc'> = (institutional<span clss='qstn'>?span>)-order ss='lgc'>~ justicess='lgc'> = law ss='lgc'>=/= nondialectic
the order of fire ss='lgc'>=/= agonism ss='lgc'>[s clss="trms">posits>ivly channeled disagreementss='lgc'>]
the order of fire is a s clss="trms">materis>as clss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> conception of s clss="trms">histos>ry, that fire eventually purifies and leave no reason but the reason of harmonious ss='lgc'>ss='lgc'>~= cons clss="trms">sensus>s, the ubiquitous Übereinstimmung of fire
athletisism of ss='trgt hghlght 1'href='?q=S'>Shahnameh and fire-trial (contest oriented toward victory of defeat; transcendence, truth, and growth are generated from the outcome of the contest;) is exactly the cancelation of an agonistic notion of defeat (in ss='trgt hghlght 1'href='?q=S'>Shahnamehss='lgc'>: dishonorss='lgc'> = defeat ss='lgc'>ss='lgc'>--> the defeatedss='lgc'> = the s clss="trms">monsts>er, the ‘Div’)
‘agon’ in Latin s clss="trms">literas>ly means arena of competition, the ss clss="trms">cenes> of contestss='lgc'>--meydan<span clss='qstn'>?span> what would be (the s clss="trms">instrus>mental) s clss="trms">relations> to the mode of destruction in ss='trgt hghlght 1'href='?q=S'>Shahnameh's kind of fire<span clss='qstn'>?span>


ss="large lg3" stl="font-size:110%"> Indo-s clss="nms">Irans>ian register of fire worship (around 1500 BC)
<span clss="prgrph">-fire burns (ever) upwards
span> (ss='trgt hghlght 1'href='?q=S'>Sadeh festival, ss='trgt hghlght 1'href='?q=S'>Shahnameh, s clss="nms">Irans>)
<span clss="prgrph">-ss='trgt hghlght 1'href='?q=S'>Sadehss='lgc'>: fire-related festivals celebrated throughout Greater s clss="nms">Irans> and date back to when Zoroastrianism was still the predominant s clss="trms">religs>ion of the region. (Wikipespan>[...]