[...]ay ‘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'>?
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(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
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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'>~-> ‘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'>?
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='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'>?!)
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are we ="trms">trapped in a grid of grievance='qstn'>?
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="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
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On what approved ="trms">contingencies, contractual loopholes, or ="trms">transferential coordinates could I possibly befriend another='qstn'>?
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="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
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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
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='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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='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'>?
='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
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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)
(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'>?
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='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'>]
="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)
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(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'>~-> 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.
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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'>~-> 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'>~->='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
="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
stitch[...]