[...]stress victimhood and humiliation through ='thdf'>the idea of China's “100 years of humiliation” in reference to Western and Japanese invasions
="lsts lst1">•United States ='lgc'>='lgc'>--> nationalism often takes the shape of antipathy to government that is enmeshed with an ideology of liberal individualism
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> ='strcls'>***logic of empowerment='strcls'>*** (='lgc'>--permeate='lgc'>='lgc'>--> economies of visibility)
='strcls'>***="trms">memory ="trms">narrative='strcls'>***
="large lg2" stl="font-size:112%">
="nms">iran ='lgc'>='lgc'>--> shohada شهدا martyrs of ="nms">iran-iraq war ='lgc'>='lgc'>--> after the war became the picture of collective victimhood (“heroes='lgc'> = us”)
Erdogan's speech
“we have been tested by fire” (='lgc'>--='qstn'>?='lgc'>='lgc'>--> Siavash's fire trial is popu="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list='qstn'>?)
='lgc'>='lgc'>~= “we have been tested by enemy”
='lgc'>='lgc'>~= “evil forces”
(from) populism ='lgc'>--to='lgc'>='lgc'>--> neofascism
(from) generic ="trms">rhetoric of an unidentified enemy ='lgc'>--to='lgc'>='lgc'>--> ="trms">articulation of an identifiable foe (who is met with political violence)
="trms">authoritarian state ="trms">apparatus ='lgc'>[= political ="trms">system ='lgc'>+ culture ='lgc'>+ institutions ='lgc'>+ ='qstn'>?='lgc'>] ='lgc'>--allow='lgc'>='lgc'>--> smoother way of operationalisation of ="trms">narratives (about the d="trms"nttrm="danger,stranger">angers of adversaries)
="prgrph">-exactly what kind of state ="trms">apparatus we have in ="nms">iran='qstn'>?
="trms">historical victimhood ='lgc'>='lgc'>--> resurgent popu="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list discourse
="lsts lst1">•people have been enduring victimhood for too long
="lsts lst1">•fateful junctures throughout ="trms">history
="lsts lst1">•authentic great path
="lsts lst1">•urgency of message
="lsts lst1">•
animating ="trms">rhetoric with self-victimhood ='lgc'>==produce='lgc'>='lgc'>==> divisions (men ='lgc'>=/= women, us ='lgc'>=/= enemy, etc.)
ex="trms">="trms"nttrm="cluster,club">clusionary politics ='lgc'><='lgc'>-- homogeneous ="trms">community (='lgc'>=/= alien intrusion, outside forces, immigrants, minorities, etc.)
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
Kundera
is humor ="trms">modern='qstn'>?
='strcls'>*humor is not ancient='strcls'>* (='qstn'>?!)
“whatever humor touches it ambiguites”
humor='lgc'> = ambiguitor
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
globalization ='lgc'>=/= cold war
globalization ='lgc'>=/= enlightenment (“universal humanism ='lgc'>+ rationalized tech ='lgc'>='lgc'>==> freedom for all”)
cold war='lgc'> = a meaningfull ="trms">relation between ideology ='and'>& power ='lgc'>[='lgc'>==give='lgc'>='lgc'>==> orientation ='lgc'>+ identity ='lgc'>='lgc'>--> normative approach to global ="trms">phenomena='lgc'>]
geopolitc ='lgc'>+ ideologic borders
='lgc'>=/=
globalization ='lgc'>='lgc'>--> completly ="trms">different political behaivor (de="trms">finitions of national goals, friend and enemy, etc.) ='lgc'>='lgc'>--> p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list democracy (="trms">differences ='lgc'>+ contrasts) ='lgc'>=/= ="trms">social democracy (erasing ="trms">differences)
globalization='lgc'> = attitude حالت ='lgc'>=/= meaning
='lgc'>[cold war='lgc'>: “="trms">world ='lgc'>='lgc'>~= (a ="trms">sort of) problem” ='lgc'>='lgc'>--> behaviors had='lgc'>] meaning ='lgc'>='lgc'>==> (base for) power
cold war='lgc'>: war ='lgc'>='lgc'>==> identities
globalization='lgc'>: conflits ='lgc'>='lgc'>=/=> identities
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
two points
="lsts lst1">•artistic research='lgc'>: a form of art that uses knowl="trms"nttrm="knowledge,Knowledge">edge as its main medium
="lsts lst1">•artistic research has no ="trms">relation to the unknown (='lgc'>=/= an idea of research im in which one faces something unknown or new therefore needs to research)
="lsts lst1">•='mywrk'>my work (in general) has been about the critique of engineering (the talent of engineering)
="brkr">
the fossil of fire goes back before the ="trms">wild-life
the ="trms">history of fire related to the ="trms">history of forest
In the 1950s, government officials in Sierra Juarez of Oaxaca='lgc'>--in southern Mexico='lgc'>--blamed forest destruction upon the local indigenous ="trms">communities. Fire, as a ="trms">symbol of disorder, became the target of state control and the subject of a state-sponsored discourse of environmental degradation. ='lgc'>[...='lgc'>] Fire suppression frequently has been part of state policies of ="trms">social control. ='lgc'>[...='lgc'>] The vision of fire as destructive, part of the state ="trms">narrative ='lgc'>[...='lgc'>] How has the ="trms">memory of the traditional use of fire by indigenous ="trms">communities been suppressed='qstn'>? ='lgc'>[...='lgc'>]State political myth has obscured ="trms">community ="trms">memories of fire as a force in the forest, and as a tool for human use. ='lgc'>[...='lgc'>] Why the indigenous ="trms">communities of the Sierra Juarez no longer talk about the long-term ="trms">history of their forests. Clearly, the ="trms">communities ="trms">internalized 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 ideas='lgc'>[...='lgc'>] ) ='lgc'>[...='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 Sierra juarez, forest fires provide this op="trms">position. ='lgc'>[...='lgc'>] It is exactly this resistance of the ="trms">natural ="trms">world to discursive domination that is one of the themes of this article. ='lgc'>[1='lgc'>]
='lgc'>[1='lgc'>]ANDREWSA LVADORMA THEWS - suppressing FIRE AND MEMORY='lgc'>: ENVIRONMENTALDE GRADATIONAN D POLITICALRE STORATION INT HES IERRAJ UAREZO F OAXACA, 1887-2001
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
Jinn older and Man
="trms">ecology 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 ="trms">material in a given, al="trms"nttrm="already,spread">ready-inhabited space
as if we knew what space and time mean
“the desert bighorn is an ="trms">animal shaped by ice. ='lgc'>[...='lgc'>] the design of ="trms">wild sheep is very much an expression of arctic cold.” (="ppl">Meloy)
(what the design of fire is as expression of='qstn'>? what shaped fire='qstn'>? ice='qstn'>?)
(we are shaped also by fire)
how you go from lizard to ="trms">bird='qstn'>?
it must have been through the behavior of lizard that ‘="trms">birdness’ has come to be possible. a certain trait of behavior have allowed the lizard find itself in the air.
ice age
="trms">story of fire, ="trms">story 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 ="trms">wildfire.
Fire also became more abundant when grasses radiated and became the dominant component of many eco="trms">systems, around 6 to 7 million years ago;
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
electrical fire
conflict between the “junk” and the “text” that seemed to fascinate
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
how to ="trms">write cold with fire='qstn'>? 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 ex="trms">cited 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 o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginating from thousands of nowheres. inferno's insurance is about aggression of hot.
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
A) Accident, Action, Adrenaline, Aggressive, Aid, Air="trms">craft, Alarm, ="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Alert, Ambulance, Apprehension, Arson, Ash, Assess, Assist
B) Bad, Barricades, Battle, Blacken, Blame, Blanket, Blast, Blaze, B="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lister, Blow out, Breeze, Burning, Burns, Bystander
C) Car, Careless, Catastrophe, Caution, Challenge, Char, Chimney, Choice, Claim, Conflagration, ="trms">Consume, ="trms">Consumption, 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, Fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure, Fared, Fascination, Fell, Fierce, Fire-break, Firefighter, Fireplace, Flames, Flammable, Flash, Foam, Focus, F="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right, Fuel
G)
H) Halt, Happening, Holocaust, Home, Hose, Hot, Hot spot, House, Hydrant
I) Inaccessible, Inferno, Injury, Insurance, ="trms">Interfere, Investigation
J) Judgment, Juris="trms">diction
K) Kindle, Knowl="trms"nttrm="knowledge,Knowledge">edge
L) Laboring, Life-threatening, Lightening strike, Limitations, Lives, Location, Losses, Luck
M) Malfunction, Matches, Mechanical, Medical attention, ="trms">Memory, Mesmerize, Misery
N) Needs, Nine-one-one, Noise, Nozzle
O) Observe, Odor, Ordeal, O="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin
P) Paramedic, Penetration, Place, Police, Potency, Potential, Prevention, Progress, Prone, Pumps
Q) Quench, Quick
R) Reaction, Repellent, Requirement, Residue, Risk
S) Safety, Scenario, Set, Shatter, Shelter, Siren fire truck, ="trms">Situation, Smell, Smoke, Smoke jumper, Smokey the Bear, Smoldering, Smother, Sprinkler ="trms">system, Statement, Stop, Strategy, Strength, Stressful, Stretcher, Suffering, Susceptible, Swath
T) Tactic, Target, Terror, ="trms">Thick, Threaten, Trailer, Training, Trees, Trench
U) Uncontrolled, Urgent
V) Victim, Vigilant, Volunteers
W) Watch, Water, Weakness, Weather, ="trms">Wilderness, 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 ='lgc'>[Zoroastrians='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 ="frds scrmbld"nttrm="Christianson">Christians with worshiping the hoof of Christ's donkey and the pagans with worshiping idol and ="trms">matter
and we shall mention the attributes of fire and its properties='lgc'>:
Know! That fire has taken the whole ="trms">world 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='qstn'>?” I say the way of everything is in manifestation as when two woods strike together made of Margh and Afar,='lgc'>[1='lgc'>] fire will appear or hit stone to ="trms"nttrm="metaph,metamorph,metabol,metal">metal
='lgc'>[1='lgc'>] ="trms">According to Jashn-e Sadeh recalls the importance of light, fire and energy; light which comes from God is found in the hearts of his creatures. ='lgc'>='lgc'>--> Hushang and the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of fire
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
we are too abstract, we are thinking yes there are things out there ="trms">wild 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 re="trms">presentations to each other. fire ="trms">embodies a vast place in our ="trms">material and industrial and ="trms">semiotic ="trms">world but itself is not a creature of evolution. it knows nothing of ="trms">symbiogensis 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 ="trms">questions, exploring with ="trms">imagination. stone is not a ="trms">social creature, maybe that's why we ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen to them. fires are ="trms">social beings, death sentences.
their ="trms">society and ="trms">ecology
reaching access to the ="trms">literacy of fire-work
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
(...) ='lgc'>='lgc'>--> the black-box ='lgc'>='lgc'>--> ka'ba ='lgc'>='lgc'>--> an ="trms">intermediate mechanism to reach beyond the door-knob ='lgc'>='lgc'>--> dark medium of worship ='lgc'>='lgc'>--> the jinn ='lgc'>='lgc'>--> ="trms">ontology of the envelopment ='lgc'>='lgc'>--> an ="trms">interiority that is exterior ='lgc'>='lgc'>--> talking-fire ='lgc'>='lgc'>--> mediums of the beyond ='lgc'>='lgc'>--> put your ‘thing’ in the fire ='lgc'>='lgc'>--> going through the fire ='lgc'>='lgc'>--> test some fossils ='lgc'>='lgc'>--> ice age ='lgc'>='lgc'>--> ="trms">databases that survive ='lgc'>='lgc'>--> promises of futurity ='lgc'>='lgc'>--> tech ='lgc'>='lgc'>--> black-box is always about the-envelope and the-beyond ='lgc'>='lgc'>--> going back to the cave ='lgc'>='lgc'>--> monotheism invented darkness (praying in the dark marked singulaity of worship as the begining of subjectivity) ='lgc'>='lgc'>--> there is a sudden big shift from telling-stone to talking-fire (introducing the ="trms">spectacularization of truth-event, where risky ="trms">aesthetic of fire ="trms">coded as masculine is traded for a ="trms">mutuality of slower ="trms">wilderness a more feminine ="trms">trope. the telling-stone proposes a totally ="trms">different ="trms">ecological model than the survivorship ="trms">narratives en="trms">coded in the trial of the talking-fire. truth became untouchable visual ="trms">spectacle that can burn and annihilate charging off the haptic closeness of the stone to the ear. truth became the ="trms">matter 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 ="trms">nature) ='lgc'>='lgc'>--> the darkness that enveloped the worship, made the absence of light crucial for constructing ="trms">interiority ='lgc'>[note='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 prayers='lgc'>='lgc'>---is this water that we make vozu the same as ‘abe heyvan’='qstn'>? 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 ="trms">lover='qstn'>?)='lgc'>: (for the sake of) salvation ‘rastgari’ is about delivering ‘you’ (='lgc'>='lgc'>--> Ma'ad ='lgc'>='lgc'>--> masaleye “enteghal” ='lgc'>[be alame digar='lgc'>] ='lgc'>[dar tarikh falsafeye eslami ="nms">irani ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to footnote in Motakhabat 2nd volume page44='lgc'>]) ='lgc'>='lgc'>--> for ='strcls'>*="ppl">Rumi people is firewood, hizom, inflammables; fire is the ="trms">present tense, its light is about the future and its ashes about the ="trms">past='lgc'>: we like ash to perform our archiological ="trms"nttrm="already,spread">readings of old fires and we like its light becsuse it helps us to push through and constatly make-="trms">imagine-lighten the future, i this model the ="trms">present is untouchable.='lgc'>] ='lgc'>='lgc'>--> the beyond is beginning to loosen its ="trms">materiality ='lgc'>='lgc'>--> accumulation of synonyms (before ="trms">language) ='lgc'>='lgc'>--> ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors given birth slowly ='lgc'>='lgc'>--> from the Pleisto="trms">cene to Ordovician ='lgc'>='lgc'>--> the accumulation of oxygen ='lgc'>='lgc'>--> fire was permitted to exist ='lgc'>='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, ="trms">literally. 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. ='at'>#Muhammad inception/birth had to be connected to a super="trms">natural event.)
(talking) fire ='lgc'>='lgc'>--> speech
(telling) stone ='lgc'>='lgc'>--> ="trms">written
in the ="trms">history, the leg-less-stone and the lying-visage have been together. a study of apparition must in="trms"nttrm="cluster,club">clude the physical ="trms">material as well, not as counterparts, rather as its play-mate.
(fire suppressing) an older ="trms">ecology of reflection (namely the stone)
the telling stone is the same as spirit stone(='qstn'>?)='lgc'>='lgc'>---non-="trms">animal container (='at'>@="frds scrmbld">Karin)
(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 mother='lgc'>->king='lgc'>->prisoner='lgc'>->darkness)
='lgc'>='lgc'>--> sending a guy into the pit is not typical for the cultures of Pleisto="trms">cene='lgc'>: (using linear connection, darkness ='lgc'>='lgc'>~= unkown, and so on)
='lgc'>[="ppl">Shepard='lgc'>] Pre="trms">historic humans were autochthonous, that is, “native to their place.” (related to the earthly stone ='lgc'>=/= fire that perpetually evacuates) (it is not that of the introvert stone and the extrovert fire, but the op="trms">posite, stone was ="trms">social and fire allied ="trms">interiority, it sent/banished the subject to the land of the mediated, ‘from now on you are coming from mediation.’ (Where the subject comes from='qstn'>? it comes from the mediation.) ='lgc'>='lgc'>--> use me ='lgc'>='lgc'>--> industrialize with me ='lgc'>='lgc'>--> ="trms">technologize with me ='lgc'>='lgc'>--> stone-tech are 1.5 million years earlier than fire-tech ='lgc'>='lgc'>--> with stone you can't reach the sky but by controlling combustion you can go up ='lgc'>='lgc'>==> alienation as the touchstone of humankind ='lgc'>='lgc'>--> then comes the “reflective consciousness” of humankind ='lgc'>='lgc'>--> and later the invention of the very strange object='lgc'>: the mirror ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to amazon='at'>#2DifficultForests='lgc'>] ='lgc'>='lgc'>==> a change in the “structure of existence” ='lgc'>='lgc'>--> then ='thdf'>the idea of “selftranscendence” by monotheist ="trms">religions ='lgc'>='lgc'>--> adventures of power and ideology ='lgc'>='lgc'>--> then a very bad idea called “="trms">history” was introduced='lgc'>='lgc'>---an active, psychological force that separates humankind from the rest of ="trms">nature because of its disregard for the deep connections to the ="trms">past.='lgc'>[="ppl">Shepard 2004='lgc'>] ='lgc'>='lgc'>--- Lévi-="ppl">Strauss points out, ="trms">historical thought is analytical and concerned with continuity and “closing gaps and dissolving ="trms">differences” to the point that it “transcends o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal discontinuity.”)
='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 ="trms">greeks in the ="trms">Narcissus ="trms">story where mirror is the foundation of self-absorbance and knowl="trms"nttrm="knowledge,Knowledge">edge 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 ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to mirror and the ="trms">laughing snake - mar-e ghahghahezan, img='lgc'>]
...through the speaking fire, events “on earth” were finished except for a final judgment by fire ='lgc'>='lgc'>--> invention of sin, spiritual existence ='lgc'>: selftranscendence. ="trms">anthropoce separating themselves from earth and its processes
="prgrph">-‘essence’, ‘appearance’, and ‘change’ became sources of ="trms">anxiety
="prgrph">-other forms of life are now irrelevant to humans
="prgrph">-from now on “you cannot be two things, in two places, or in two times, at once.” , no more overlapping identity ='lgc'>='lgc'>==> alienation from (the domains of) nonhuman life
="prgrph">-the “Persian” new mind, (intanced by fire,) divided the ="trms">world into ="trms">material creation and in="trms">finite spirit that would shape the philosophy of the civilized ="trms">world. (="ppl">Shepard 2004)
(-in my amazon ="trms">book i am pointing out='lgc'>: Esthetic distancing also made possible the landscape arts and connoisseurship and commercialization as s="trms">cenery painting, tourism, and recreation. To the credit of the ="trms">Greeks, they resisted converting the landscape into s="trms">cenery and ="trms">wilderness into an ="trms">aesthetic experience.)
we are not directed towards a ="trms">measured location, (as his-="trms">story tries to make belief)
“After you die, others live.” (="frds">Sina)
old ="trms">world's arboreal simians, monkeys
="trms">Anthropos
cultures of Pleisto="trms">cene
="prgrph">-Pleisto="trms">cene was the time of glaciation and ice. Much of the ="trms">world's temperate zones were alternately covered by glaciers during cool periods and uncovered during the warmer ="trms">interglacial periods when the glaciers retreated. it is when the evolution and expansion of Homo sapiens and by the close of the Pleisto="trms">cene, humans had sp="trms"nttrm="already,spread">read through most of the ="trms">world.
="large lg26" stl="font-size:134%">
Agonic / Hedonic ='lgc'>='lgc'>--> my Köln group, agonistic doctrine challenges that mode of personality
="trms">ontogenesis='lgc'>='lgc'>---extended in human (the specialized and scheduled development of physical and psychological traits that appear, disappear, or ="trms">stagnate during the life cycle of the individual.) ='lgc'>='lgc'>--> Neoteny (a “state of newness"='lgc'>--a retardation of certain parts of the maturing process.) preprograms life ="trms">stages, so that our becoming is a lifelong process.
="prgrph">-developement of the self in terms of harmonious ="trms">relations to other ="trms">species and nunhumans.
="prgrph">-="trms">ontogenetic ="trms">agenda ='lgc'>='lgc'>--- (The ="trms">agenda is a given; the support depends on a ="trms">social ="trms"nttrm="already,spread">readiness to nurture, itself a product of successful ="trms">ontogeny of an older generation.)
="prgrph">-many myths cor="trms">respond to the ="trms">ontogenesis. in ="trms">Ontogeny, timing is everything='lgc'>='lgc'>---="trms">narrative.
="prgrph">-aspect of the ="trms">ontogenetic self='lgc'>='lgc'>---(the ="trms">modern ="trms">world has lost the ways to guide the) new person emerging at each ="trms">stage
='lgc'>[from kinfolk complexity and elderhood to medically sustained old age='lgc'>] ='lgc'>-- i myself have turned to old folk to do ="trms">storytelling, as necessity(!='qstn'>?)
one emerging in Pleisto="trms">cene, 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’ ANIMALS, WE ALSO LOOKED ‘INSIDE’ THEM, realizing that they were more kin than indicated by our exteriors. (it wasn't ="ppl">Aristotle first who was performing such procedures)
attaching sounds to things/="trms">animals/="trms">species when they were not visible
(“Never ignore a sound!”)
in="trms">heritance (DNA, etc.) calls upon human ="trms">society and ="trms">imagination to invent its exact expressions.
human ="trms">species’ “theme” is Paleolithic
(those who are “better” live in a ="trms">natural environment and a cultural ="trms">system that are closer to) meeting the “expectations” of the genes
="trms">Children at age six are typically ="trms">anthropo="trms">morphic
="large lg6" stl="font-size:135%">
trees structure space
='strcls'>**="trms">imagining the possibilities of something else being in there.
(how we were doing it='qstn'>? before fire)
“A meditative stillness that is good for the human soul, sug="trms">gests ="trms">poet Gary 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.” (="ppl">Shepard)
='lgc'>[from predation to hunting (there is a huge ="trms">epistemological shift) (="trms">matter of re="trms">presentation and ="trms">interpretation)='lgc'>]
mammalian ="trms">ecology
='lgc'>[(let's) risk everything (instead of risk-reducing) ='lgc'>='lgc'>--- issues of re="trms">presentation and ="trms">agency in thinking ‘with’ ="trms">animals. textual, ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor ="trms">animal in ="ppl">Attar line of thinking='lgc'>]
a distant call in known terrain says it is the there, not the here, where attention should be paid. ='lgc'>[far, o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of our ="trms">tropes, ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='qstn'>? abstraction='qstn'>? ='lgc'>=/=='qstn'>? motionless hunters invented motionless meditative worship='lgc'>]
="prgrph">-(kinfolk in) swamps, brush, and forest (in terms of discerning the ='strcls'>*="trms">relationships between ="trms"nttrm="cluster,club">clues='strcls'>*)
="prgrph">-(indirect) dealing with the escapable (='lgc'>=='qstn'>?='lgc'>=> tracking strategies ='lgc'>+ ="trms">symbolic thought)
a central theme='lgc'>: (a banquet/feast at which) the participants='lgc'>--eater and eaten='lgc'>--risk the improvements of mind against the certainty of occasional poor decisions, (faulty ="trms">memory, carelessness, errors of judgment, and the decrepitude of age and disease.)
="prgrph">-Those who fled had to understand ='lgc'>[the limits of distance, the intentions of the others, and='lgc'>] (the ability to control) the ="trms">abyssal terror that itself would engulf them if they submitted to panic. ='lgc'>='lgc'>==> mind
="prgrph">-“self” emerged as the consequence of “participation,” a calculative and organizational relatoin of the individual within the group='qstn'>? (and perceiving the so-called “inanimate” entities) ='lgc'>='lgc'>--- shaped by the game ='lgc'>-- a participant amidst other participants oriented by the action
(David Abraham='lgc'>: Perception is Participation, in an animistic logic)
mind, ="trms">memory, ='lgc'>='lgc'>--> cognition and ="trms">communication ='lgc'>='lgc'>--> reference ='lgc'>='lgc'>--> imitating the ="trms">animal's calls ='lgc'>='lgc'>==> stylized performances ='lgc'>='lgc'>==> (a repertoire of) ="trms">symbolized references (sign ="trms">language='qstn'>?) ='lgc'>='lgc'>==> accumulation of synonims (='lgc'>='lgc'>--> we are al="trms"nttrm="already,spread">ready ="trms">consuming ="trms">symbolic ambition) ='lgc'>='lgc'>--> early ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphores ='lgc'>='lgc'>--> ="trms">narratives get out of hand (='lgc'>='lgc'>--> “concrete” is invented) ='lgc'>='lgc'>--> ='lgc'>[...='lgc'>] (='lgc'>='lgc'>--> ="trms">narration of ="trms">past is invented which is always about the future) ='lgc'>='lgc'>--> ="trms">codification of ="trms">world without tense or ="trms">causality in ="trms">language ='lgc'>-='lgc'>-='lgc'>='lgc'>--> tense ='and'>& ="trms">causality ='lgc'>-='lgc'>-='lgc'>='lgc'>--> ="trms">pervasive truths
="prgrph">-this diagram is about the future for the subject whom is using the signs, telling the others where the game ="trms">animal is and will be. in this text i am trying to panto="trms">mime a mimicked reference (of where the ='lgc'>[game='lgc'>] ="trms">animal is), sharing ='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 “="trms">animal,” and how fat or far it is. ='lgc'>[running had “magical ends” - Peter Nabokov, ‘Indian Running’ (Santa Barbara='lgc'>: Capra, 1981)='lgc'>]
="trms">symbolism ='lgc'>='lgc'>--> man ="trms">traveling within himself ='lgc'>='lgc'>--> need to ="trms">travel outside an in="trms">finitely larger reality ='lgc'>='lgc'>==> beyond ='lgc'>='lgc'>--- ="trms">different brand(s) of in="trms">finity
secular hunting ='lgc'>='lgc'>--- the hunt becomes ="trms">monstrous. i am calling for an old sacred hunt ='lgc'>[sustained in myth and ceremony='qstn'>?='lgc'>] of concepts='qstn'>?
="prgrph">-hunt is ="trms">gestalt(en)
(with our) hopes and ="trms">tropes
boundary creatures and ="trms">matters ='lgc'>-- fire's function/act was peripheral, was in the threshold ="trms">world of human passages(='qstn'>?) ='lgc'>[then it made an entrance='lgc'>]
humans’ ="trms">mimetic participation with fire
in="trms">finitely complex af="trms">finities
to be noted the nuanced ="trms">differences between talking and telling (harf-zadan/goftan)
='strcls'>*talking='strcls'>* can not be accompanied by a direct object (the talked) and ='strcls'>*telling='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'>*ask fire ="trms">questions, but you ='strcls'>*="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen to stone what it is telling. ='lgc'>[what fire sug="trms">gesting, offering to the sense='qstn'>? (i am thinking Ajayeb)='lgc'>] with fire you can debate but this debate is bulshit since you are under its ="trms">spectacularity and ="trms">authority, superior to the (inflammable) ="trms">world, 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 ="trms">communication (auto-governed gusture of comminution), garanteeing an abstract condition of hierarchical power. but stone ‘is’ for touching and bodying, ="trms">sensuous touch is the ="trms">matter of stone, intimacy='strcls'>*, ="trms">sensuous intimacy with the stone, ="trms">sensuous proximity)
='lgc'>='lgc'>---(rock in water ='lgc'>: reef)
="prgrph">-transcontextual; transcontextuality='lgc'> = tanglement ='lgc'>{figures running in op="trms">posit directions but held together='lgc'>}
="trms">nature is a context
='strcls'>*="trms">past is a context
='strcls'>*the landscape is full of ghosts (whether we want it or not)
mediated forms
Some examples of exothermic processes='lgc'>:
="prgrph">-spontaneous combustion (='lgc'>='lgc'>~= fire)
="prgrph">-Nuclear fusion (='lgc'>='lgc'>~= sun)
="prgrph">-(in this ="trms">writing, i am going to take a defenition of fire recovering it from bible, that of the ="trms">spectacle flame that of the ="trms">material of specter in the Qur'anic Jinn, and not other forms of exothermic processes)
the issue is reversibility
(“evolution” inevitable='qstn'>? Irreversible='qstn'>?)
='lgc'>[title='lgc'>]
="lsts lst1">•A ="trms">Materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list Inquiry into the Beyond
="lsts lst1">•A Mineral Inquiry into the Beyond
="lsts lst1">•Genealogy of a Worship='lgc'>: Talking-Fire and Telling-Stone
="lsts lst1">•Talking-Fire and Telling-Stone - Genealogy of a Worship
="lsts lst1">•Ajayeb-e Atash
="lsts lst1">•Fire and the Transcendental Subject
="lsts lst1">•Zolmat and the Appropriation of the Elsewhere
="lsts lst1">•Fire and ="trms">Different ="trms">Internals of Being
="lsts lst1">•Black-Box and other Human Extensions
="large lg1" stl="font-size:131%">
genealogy of a worship (fire)
how can one pray ‘to’ ="trms">animals='qstn'>? (='lgc'>~ prey upon them)
how can one pray ‘to’ elements='qstn'>?
amenity (of stone) (='lgc'>=/= enmity of fire)
="large lg14" stl="font-size:121%">
='strcls'>*trial by fire, fire as judge
(test, ="trms">respond to whether or not something is true or false)
="nms">iranian frost, is not the same as ice='lgc'>='lgc'>---ice was still the object of fascination. transforming fire into mosque='lgc'>='lgc'>---atash masjed shod. ‘dudeman’ coming from ‘dud,’ smoke as your ="trms">ancestery. a telling-smoke was your in="trms">heritence, your grandpa. same in Latin='lgc'>: ‘focus’ means both fire-place and ="trms">ancestral
ether ='lgc'>='lgc'>--> azar ='lgc'>='lgc'>--> atash
fire='lgc'> = (institutional='qstn'>?)-order ='lgc'>~ justice='lgc'> = law ='lgc'>=/= nondialectic
the order of fire ='lgc'>=/= agonism ='lgc'>[="trms">positivly channeled disagreement='lgc'>]
the order of fire is a ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list conception of ="trms">history, that fire eventually purifies and leave no reason but the reason of harmonious ='lgc'>='lgc'>~= con="trms">sensus, the ubiquitous Übereinstimmung of fire
athletisism of 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 Shahnameh='lgc'>: dishonor='lgc'> = defeat ='lgc'>='lgc'>--> the defeated='lgc'> = the ="trms">monster, the ‘Div’)
‘agon’ in Latin ="trms">literaly means arena of competition, the s="trms">cene of contest='lgc'>--meydan='qstn'>? what would be (the ="trms">instrumental) ="trms">relation to the mode of destruction in Shahnameh's kind of fire='qstn'>?
Indo-="nms">Iranian register of fire worship (around 1500 BC)
="prgrph">-fire burns (ever) upwards
(Sadeh festival, Shahnameh, ="nms">Iran)
="prgrph">-Sadeh='lgc'>: fire-related festivals celebrated throughout Greater ="nms">Iran and date back to when Zoroastrianism was still the predominant ="trms">religion of the region. (Wikipedia)
="large lg30" stl="font-size:110%">
Lindsey Collins ='lgc'>[on ="trms">intersection of illness and landscape='lgc'>]
="trms">wilderness therapy (in cancer activism)
a feminist and still-growing therapeutic model, slow ="trms">wilderness, in which risk is made manageable and contained, and fast and risky ="trms">aesthetics, ="trms">coded as masculine, are traded for ecofeminist ="trms">tropes of ="trms">mutuality, nurturing, and femininity
="prgrph">-recovery climbers actively make permeable bodies ='lgc'>='lgc'>==> ="trms">ecologies
“recovery climbs='lgc'> = ="trms">embodied practices of resilience ='lgc'>+ ="trms">inter="trms">relation” ='lgc'>=/= survivorship ="trms">narrative
(for Woolf) illness='lgc'>: emergence of new landscape (you discover “wastes and deserts” and “obdurate oaks,” more so than a mere subtraction from or attenuation of life)
fire's ="trms">dictatorship in Siyavash ="trms">story, a fire's aspect as instituted ="trms">social order
='strcls'>*trial by fire
trial by mountain ='lgc'>[='lgc'>='lgc'>~= rock='lgc'>] (slow ="trms">wilderness) ='lgc'>-- suffering and healing in difficult landscapes (Lindsey Collins - phd) ='lgc'>='lgc'>-->='lgc'>{climbing mountain peaks and summits figures as a journey similar to a struggle with disease ='lgc'>='lgc'>--- ="trms">wilderness therapy creates what she calls a ='strcls'>**slow ="trms">wilderness,='strcls'>** in which risk is made manageable and contained, and fast and risky ="trms">aesthetics, ="trms">coded as masculine, are traded for ecofeminist ="trms">tropes of ="trms">mutuality, nurturing, and femininity. ='lgc'>-- it is about making permeable bodies (='lgc'>+and landscapes through their ="trms">interactions.) ='lgc'>='lgc'>--- climb='lgc'>: ="trms">embodied practices of resilience and ="trms">inter="trms">relation ='lgc'>='lgc'>==> a ="trms">different ="trms">ecological model='lgc'>: working with the limits and obstacles that illness brings ='lgc'>=/= repudiating illness in favor of ='strcls'>***survivorship ="trms">narratives='strcls'>***='lgc'>} ='lgc'>='lgc'>--> there is a moment in Shahnameh highlighting this narative='lgc'>='lgc'>---can we look at the ="trms">story of Siyavash, his fire-trial, against Sudabeh='qstn'>? Siyavash raised by masculine figure Rostam cannot ="trms">love the feminine processes of Sudabeh, (she wants him, in an experimental ='lgc'>[sex='lgc'>] ="trms">erotic participation, her attempt at melting his moral ice, which we later find out fire cannot melt='strcls'>***) to break the fabric of ="trms">obligation (his intense commitment to the father-king combination) ='lgc'>=/= tribalism, betraying the patriarchal arrest (the myth of a single god/father and patriarchal faithfulness - ='strcls'>*the myth of the strong personality='strcls'>*) ='lgc'>='lgc'>==> Siyavash='lgc'>--patriarcal type of guy who doesn't know how to ="trms">greet her snaky figure politly='lgc'>--excuses himself of a vital encounter and sustains an ascetic subtraction, and lets ="ppl">Ferdosi='lgc'>--alwayes on God-Fire's side='lgc'>--execute Sudabeh through the bad boy Rostam hyper-masculinity itself. Siyavash/Rostam is utterly non-queer, Siyavash='lgc'>: Rostam's pet project, domesticated, passes the exam. Sudabeh is shocked and screwed-over by the ="trms">narrative and ="trms">spectacularisation of the fire's truth-event in an “enactment” plotted by ="ppl">Ferdosi='lgc'>--she is done, she doens't have a deal with fire. She is accused of being Eros, of being garrulous, of wasting words with lunatic prodigality, the chattering, ranting, gossiping female, the tattle, the scold, the toothless crone her mouth wind-full of speech.
smell of Sudabeh='lgc'>: moshk, golab, sharab, in="trms">finite odors='lgc'>--she is ‘full of it.’ ="trms">drugs, toxins, ="trms">rumorous texts, etc. smell of Siyavosh='lgc'>: nothing. neutral. sober. his silence-treatment appeals to the big father. (king's nose. smelling as justuce ="trms">method='qstn'>? objective observation, provisional logic of nose, smell of smoke, and fire)
Rostam takes no delight in Sudabeh's voice since its register is nothing sweet nor low.
Siyavash cor="trms">responds to a set of idioms and is enraptured in the movement of certain silences in which he can grasp only certain falsehoods or menaces.
so Siyavash is ="trms"nttrm="already,spread">ready to go to-the-fire but not to-the-woman.
(never hesitant, even kills his own son by ignoring his signals) Rostam never daird to look the devil in the eyes (='lgc'>='lgc'>---Sudabeh had='qstn'>?)
the Sudabeh's case is a non-agonistic agon, not to be fooled by its decieving ="trms">differences from Rostam's combats='lgc'>--both are competition as a form of ex="trms">="trms"nttrm="cluster,club">clusion. in her case we see forms of ="trms">social conflict in gender, class, race, and even ="trms">material ="trms">relations, (she is not relating to fire) leading to her losing the boy's game.
under the barbarous mathematics of Rostam, her figure fades into aspects and grammar of men,
fire signaling essence, essencing being (of her, his, it)
='lgc'>[things are still essencing at the distance='lgc'>='lgc'>---what Rostam radically is unable to understand='lgc'>]
(a ="trms">network of ="trms">relations and non="trms">relations depends on the way we address how ="ppl">Ferdosi ="trms">greets Sudabeh, failed in the exam and examination ='lgc'>='lgc'>==> fire creating a ="trms">network of ="trms">relations ='lgc'>[Rostam, Siyavosh,='lgc'>] and non="trms">relations ='lgc'>[Sudabeh, ="ppl">King,='lgc'>])
="prgrph">-what are the conditions enabling the delivery of the Sudabeh ='lgc'>[to the beyond (of Shahname)='lgc'>]='qstn'>? (of ="trms">greeting her='qstn'>?) which ="trms">poetic sites ='lgc'>[we don't want to enroll='lgc'>]='qstn'>? (we don't want to enroll in Rostam's department. the tragic hero, he ‘hits’, always after to save his sovereign, good at haft-khan, ending ="trms">beasts ='lgc'>[we are ="trms">interested in the ="trms">beasts, and not in his “seven” trails='lgc'>], so hurried in killing that he finshes his own son, not invincible to treachery and that is his end. but what was treachery again='qstn'>? (in Shahnameh) anything other than athletism and boys sord play='lgc'>: female “mouth”)
="prgrph">-="ppl">Ferdosi resisting any project of fusional gathering
='lgc'>[unlike Sudabeh, Tahmineh='lgc'>--Rostam's wife='lgc'>--was after having a ="trms">child with him. she gets a pass, passing ="ppl">Ferdosi's test of maternity. is Sudabeh's fault that she doesn't want to mother='qstn'>? And Rudabeh wants Zal az far as he plays the classic male role model in stealing her='qstn'>?='lgc'>]
="large lg22" stl="font-size:110%">
='lgc'>[there is a moment in Shahname when it conjoins women and ='lgc'>[disgust='qstn'>?='lgc'>], enmeshing them='lgc'>] ='lgc'>[and why am i taking upon myself to defend woman='qstn'>? ="trms">interrupting the ="trms">abyssal enjoyment of the ="trms">poem in punishing Sudabeh='qstn'>?='lgc'>]='lgc'>='lgc'>='lgc'>----of ="ppl">Ferdosi not allowing a feminine drift and deviation, from the Law. ='strcls'>***it's Father Time.
='lgc'>='lgc'>--> am i reclaiming otherness by enforcement='qstn'>? (recover her='qstn'>? ='lgc'>=/=='qstn'>? understand her) why ="trms">zoom in her='qstn'>? why teaching myself how to trust and desire her='qstn'>? (allowing myself being ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lured by her. why it is imperative to let ourselvse to be ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lured by the “her-idea”='qstn'>?) (is ="ppl">Ferdosi mobilizing forces in ="nms">iranian hearts='qstn'>? militarize them='qstn'>? “jang-avari”) (the point is not to take critical power in disclaming the fire that valorized Siyavash and then take Sudabeh's side. rather the point is to energize the experiences of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphic transformation that animated fire of the fire-temple in the mind of ="ppl">Ferdosi. by participating in Sudabeh's case, her assemblage, i am also recovering my own capacity to care for ="ppl">Ferdosi's fire too and accept being mystified by its telling flames. ='lgc'>[end of Sudabeh part='lgc'>])
in a ="trms">world where humans were increasingly rendered particularly lively (than the creatures without nervous ="trms">systems ='lgc'>='lgc'>~= objects) with intense awarenesses, fire seemed to be even more lively, with an access to a/its/the beyond
(from stone as a fellow being to the fire the ="trms">authority figure='lgc'>='lgc'>---by the end of Pleisto="trms">cene)
(Jesus) will baptize you with fire. (the Old Believers)
moses in fire='lgc'>: stop the re="trms">presentation! stop the constant de="trms">monstration! show me body! show me a flesh i can feel! put your hand in the fire moses! i am that which is not burning your hand. i am what that lies beyond. you are my creation, you are of mediation. if your body was my creation, your hand would burn.
it is told that Zaratustra had a fire that was everlasting and would not burn.
باور ‘bavar’ ba='lgc'>+var (var='lgc'> = tested ='lgc'>='lgc'>~= just or fairly judged)
Ibrahim's case is a ='strcls'>*warm var
water trial, drowning women to examine if they are witches
water='lgc'>+fire trial ='lgc'>-- azmun-e ab-o-atash آزمون آب و آتش
The Paleozoic was a time of dramatic geological, climatic, and evolutionary change. The Cambrian Period witnessed the most rapid and widesp="trms"nttrm="already,spread">read diversification of life in Earth's ="trms">history, known as the Cambrian explosion, in which most ="trms">modern phyla first appeared. Fish, arthropods, amphibians, anapsida, synapsida, euryapsida and diapsida all evolved during the Paleozoic. Life began in the ocean but eventually ="trms">transitioned ="trms">onto land, and by the late Paleozoic, it was dominated by various forms of organisms. Great forests of primitive plants covered the continents, many of which formed the coal beds of Europe and eastern North America. Towards the end of the era, large, sophisticated diapsida and synapsida were dominant and the first ="trms">modern plants (conifers) appeared.
The Paleozoic Era ended with the lar="trms">gest mass extinction in Earth's ="trms">history, the Permian-Triassic extinction event. The effects of this catastrophe were so devastating that it took life on land 30 million years into the Mesozoic to recover.='lgc'>[4='lgc'>] Recovery of life in the sea may have been much faster.='lgc'>[5='lgc'>]
='lgc'>[4='lgc'>] Sahney, S. ='and'>& Benton, M.J. (2008). “Recovery from the most profound mass extinction of all time” (PDF). Proceedings of the Royal ="trms">Society='lgc'>: Biological. 275 (1636)='lgc'>: 759-65. doi:10.1098/rspb.2007.1370. PMC 2596898free to ="trms"nttrm="already,spread">read. PMID 18198148.
='lgc'>[5='lgc'>] http://www.economist.com/node/16524904 The Economist
not a ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic schema of the ="trms">geometry of hot point, nor a ="trms">geometric schema of ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic fire.
i am loosening the tight axiom of ="trms">relation of A='lgc'><='lgc'>='lgc'>-->B, something other than the predecessor-successor or cause-effect pair (='lgc'>='lgc'>--> this order of structure is coming from ="trms">greek ="trms">geometric,) i am trying an unordered order-of-reason that is more reflexive, ="trms">symmetric, and ="trms">intransitive. (in the San'an text, the construction of the text re="trms">presents each chain incomplete and displaced.)
="trms">greet and grid you
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
a word on ="trms">anxiety='strcls'>*
For Kierkegaard and ="ppl">Heidegger, ="trms">anxiety deals with “nothingness.” It is a breakdown of both ="trms">world and self. For Goldstein, the drive to overcome ="trms">anxiety by the conquest of a piece of the ="trms">world is expressed in the tendency towards order, norms, continuity, and homogeneity. ="ppl">Deleuze and ="ppl">Guattari echo this diagnosis when they claim that striation is negatively motivated by ="trms">anxiety in the face of all that passes, flows, or varies and erects the constancy and eternity of an in-itelf.
='lgc'>[can we say that the whole enterprise of the beyond is a striation of the unkowable, motivated by anxeity='qstn'>?='lgc'>]
The ="trms">affect can be inhibited; it can remain in consciousness but attached to another idea, or it can undergo transformation, notably into ="trms">anxiety.
automatic ="trms">anxieties
="trms">poetry of the others
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
my text, like Mohsen Feyz (one of the most brilliant students of Mullah ="ppl">="ppl">Sadra) will wait for me at the end, ="trms">greet me at the meeting-place of the Vadegah-e Ghiamat وعدهگاه قیامت (The Resurrection, The Last judgment)
like Mohsen Feyz (one of the most brilliant students of Mullah ="ppl">="ppl">Sadra,) I hope to meet again this text as it is waiting for me at a “beyond” that Mullah ="ppl">="ppl">Sadra beautifully and ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorously theorized. At the meeting-place of the Vadegah-e Ghiamat, at The Resurrection, The Last judgment, this text will ="trms">greet me, as all ="trms">writing is resurrected and approaching their ="trms">authors, while we tremble together to the other-side.
='at'>#For those who ="trms">love stones.
better that your tomb be the hearts of men
a ="trms">symbolic geography of the land of fireplaces, poses a landscape which creats its own generation of eyes.
their minds each a fireplace
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
="ppl">Sohrevardi, in one of his ="trms">stories, proposes a creature in darkness with no senses, blind and deaf. still he recieves a mail, an incoming call, in the dark.
elsewhere, the ="trms">agency of fire (khasiate fa'ale atash) ='lgc'><='lgc'>-- bizari az khala (abhorrence of vacuum/void='qstn'>?)
the extraordinary honor of fire is because of its ability to move more ="trms">sublime than any other. fire is related to movement. stillness is darkness and lack of ‘cause’ ='lgc'>='lgc'>--> if you move, you create the ‘cause’ of movement in the ="trms">world, in the beings that sense that movement, ="trms">interpret it, and absorb your movement='lgc'>: the movement is ="trms">semiotic, because it generates/proposes/sustains/initiates ="trms">causality='lgc'>--not in the sense that your movement has consequence, but it that it risks ="trms">semiotically in the eyes of the beholder a ="trms">causation ‘of’ movement ="trms">prior to the mover.
tabiate atash shabihe jan ast (="trms">nature of fire is like essence of life)
(for ancient ="nms">iranians) fire became thus Qibla
fire='lgc'>: atashe mahsus (sensable fire,) khalife anvare maghul (deputy of intellectual illuminations)
(not stewardship='qstn'>?)
(Empedocles) “only with fire fire can be seen.”
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
(what complicates='qstn'>?) the itinerary of claims we make about the ="trms">world and its contractions
the expansive fields of immanence and trancendence we can ="trms"nttrm="already,spread">read in fire fossil
our contract with Allah
with fire we are at a testing site, at least of the the God of the Old Testament who showed a will to perpetual pursuit, perpetual rupture, fire is a testing device for subsidiary ad="trms">mission policy. this function or figure is precisly that which permeats ="trms">modern existance
="large lg14" stl="font-size:132%">
...drafts that describe an outer domain of signification
contaminative and ="trms">communicative
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
in talking about our agreements with fire, i like to ="trms"nttrm="already,spread">read how our rapport to the beyond has mutated (='lgc'>--undergone considerable mutations='lgc'>--) by means of our adherence to the imperatives of... trial by fire(='qstn'>?), test of the beyond. ='lgc'>='lgc'>==> our ="trms">relation to (explanatory and descriptive) ="trms">language, truth, process, and identity. (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Ferdosi's ="trms">poetic site)
what kind of grid the fire produces='qstn'>?
beyond cannot be tested, it tests you='strcls'>***
testability='qstn'>? we want everyone and everything tested
after testing the fire...
monitor time ="trms">according to the pulse of German/="nms">Iranian Idealism/="trms">="trms"nttrm="metaph,metamorph,metabol,metal">Metaphorism,
="large lg10" stl="font-size:111%">
='lgc'>[God='lgc'>] singular in="trms">finity (='lgc'>='lgc'>~= beyondness) ='lgc'>='lgc'>--> ='lgc'>[death of God='lgc'>] unlimited ="trms">finiteness
the temporality we as="trms">sociate with informtion ="trms">technology is o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginated with fire
what ciruits are installed by this='qstn'>?
how the mediality of talking fire designs an actual real ="trms">materially enabled='qstn'>?
what reality has stood its ground since Siyavash trial='qstn'>?
what form of trial discovers, exposes, establishes, or perhaps even invents the ground (on which Sudabeh has no standing)='qstn'>?
how my th="trms"nttrm="already,spread">reading between black-box, darkness, and beyond helps us to spot those figures that makes claims of absoluteness='qstn'>?
(energizing the creative ="trms">imagination in ="nms">Iranian Islamicate phiosophy='qstn'>?)
="trms">interpretation ='lgc'><='lgc'>--='qstn'>?='lgc'>='lgc'>--> experience
fire-tech con="trms">science ="trms">translated and ="trms">sublimated into a ="trms">scientific con="trms">science='qstn'>?
="prgrph">-transvaluation
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
='lgc'>[="ppl">Serres='lgc'>]
="trms">technologies concerning heat='lgc'>--thermodynamics='lgc'>--shocked the traditional ="trms">world and shaped the one we are working in now.
...theories concerning processes of transformation
...="trms">stages of alchemical initiations; archaic figure of fire
(ice and fire) is only relatively cold
fire, and transcendental subject
='lgc'>[my body lives still in that space that the ="trms">society of sudabeh-fire-siyavash has formed, with fixities and ="trms">social variieties. it is not an euclidian house.='lgc'>]
="large lg3" stl="font-size:111%">
siyavosh/sohrab is one of the descendants of dis[...]