[...] form of intelligence that the ="trms">greeks (learning from hunters and fishermen) cultivated='lgc'> = intuition شهود ='lgc'>+ cunning مکر ='lgc'>+ perspicacity فراست ='lgc'>+ dissimulation فریب ='lgc'>+ improvisation بدیهه ='lgc'>+ vigilant attention هوشيار ='lgc'>+ sense of timeliness بجا (='lgc'><='lgc'>-- this type of “getting to know” was constituted exaclty to be found in a domain where human intelligence is constantly at grips with the land or sea ="trms">animals in an are where humans saw their intelligence and ="trms">techniques transform in learning from ="trms">animals='strcls'>**** ='lgc'>[-how to prolong the possibility of this transformation='qstn'>?='lgc'>]) ='lgc'><='lgc'>-- ='strcls'>*it is the only way of getting to know that can hope to address intelligent highly flexible='strcls'>* (="ppl">="ppl">Despret > Heinrish)='lgc'> = ravens who require of those who want to know them the same flexibility and the same intelligence
='lgc'>}='lgc'>='lgc'>-->='lgc'>[="trms"nttrm="already,spread">reading ="nms">ajayeb ="trms">bestiary as enigma; ="nms">Bambi's mother studies; little mermaid; (using ="ppl">="ppl">Despret's ethological research to think about) art of feedback ='lgc'>='lgc'>~= getting to know you ='lgc'>=/= audience engagement='lgc'>]
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strange politeness
art of cunning (="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures ='lgc'>+ manipulation) ='lgc'>='lgc'>--> enticing ravens
='strcls'>*seeing without being seen='strcls'>*
="trms">obliging them ='lgc'>: ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">luring them to actualize the choices ='lgc'>: ='strcls'>***creating ="trms">situations as if they were ="trms">natural='strcls'>*** (so as to let the ="trms">birds do the talking)
(it is a ="trms">matter of) rendering them more robust ='lgc'>[giving them the occasion to resists, of giving them ='strcls'>*the power to send the rese="trms"nttrm="search">archer/="trms">storyteller to work='strcls'>* ='lgc'>=/= to dis="trms">articulate (what ="ppl">Ferdosi does in Shahnameh to the Div)='lgc'>]
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to find an enticement that ="trms">interests them ='lgc'>='lgc'>~= to let himself be ="trms">recruited by them
='lgc'>[from Latin “cresc-” grow, rise ='lgc'>=='lgc'>=> crescent, crew, decrease, crescendo, ="trms">recruit='lgc'>]
to trust them='lgc'> = to act like them
='at'>@="nms">apass feedback (="trms">differential knowl="trms"nttrm="knowledge,Knowledge">edge that is created because of not trusting)
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the ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure could be used to ="trms">respond to this ="trms">question='lgc'>: the ravens fall for the trick
...not only do the ravens not ="trms">respond to ="trms">questions but they pose new ones
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='lgc'>-='lgc'>='lgc'>--> the ="trms">story of ="trms">birds en="trms">trapped escape away with the cage
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THE prey and THE visible (both are ="trms">categories of forest life survival ="trms">stories. also have high stakes in ="nms">iranian culture, thought, and philosophy)
='lgc'>='lgc'>--> what is important for a living self='qstn'>?
(bab-e) hekayat-e dusti-e kabutar o zagh o mush o bakhe o aahu o ...
بابِ / حکایت دوستی کبوتر و زاغ و موش و باخه و آهو و ...
='lgc'>[everyone='qstn'>?='lgc'>]
='lgc'>[the ="trms">story of the friendship of these ="trms">animals; the quality, properties, and pitfalls of ="trms">relation='lgc'>]
="lsts lst1">•what is (re)activating the ='strcls'>*="trms">imaginary friend='strcls'>*='qstn'>? (is it really fully on shut-down='qstn'>?) ='lgc'>-='lgc'>='lgc'>--> ="trms">trap to abstract thought='qstn'>? ='lgc'>-='lgc'>='lgc'>--> this ‘abstract thought’ is d="trms"nttrm="danger,stranger">angerous for “sadness” to get lost in it, but it is amazing for “joy”
="lsts lst1">•how much we need sadness='qstn'>?
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why jackal is so persistent and play-full (full of “plays”) in Kelile o Demne's ="trms">bestiary='qstn'>?
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="trms">bird people
,
fox people
,
‘shekar’ ='lgc'>[شکار prey='lgc'>] and ‘ashkar’ ='lgc'>[آشکار visible='lgc'>], two entities in play, like the game of stone-paper-scissors, a link in our shared ="trms">literature that relates the perceptible to the subject of hunt. in a discourse of friendship and enmity, the visible anticipating itself as target for violence, becomes meaningful when we approach it in a game-theoretic-="trms">semiotic linkage, relating and tying together issues of voyeurism, sur="trms">veillance, violence, mediation, and predation in ="trms">poetic itineraries.
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="trms"nttrm="already,spread">reading and ="trms">greeting
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________________
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metis
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speeches (logos) and artifices (mechane)
dolos, mechane, ="trms">techne, kerdos, apate, aiolos, poikilos, haimulos
quick, supple, wiley, deceitful, to confront the unexpected on every occasion,
wiley intelligence='lgc'>: effective adaptable cunning ='lgc'>=/= contemplating unchanging essences
(patterns of thought relating to metis='lgc'>:)
="trms">craftsman's ="trms">skills
theogony
myth
sovereignty
="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphoses of a marine deity
metis='lgc'>: Zeus’ first wife
metis ='lgc'>=='qstn'>? zerang زرنگ, rend رند
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='lgc'>[='strcls'>*='lgc'>]wiley='lgc'>: a mind able to twist and turn in every direction
forms of knowl="trms"nttrm="knowledge,Knowledge">edge of Athena, Hephaestus, Hermes, Aphrodite, Zeus, Prometheus ='lgc'>--='qstn'>?='lgc'>='lgc'>-->
="lsts lst1">•a hunting ="trms">trap
="lsts lst1">•a fishing net
="lsts lst1">•="trms">skills of a basket-maker
="lsts lst1">•="trms">skills of a weaver
="lsts lst1">•="trms">skills of a carpenter
="lsts lst1">•the mastery of a navigator
="lsts lst1">•the flair of a politician
="lsts lst1">•the experienced eye of a doctor
="lsts lst1">•the tricks of a ="trms">crafty character such as Odysseus
="lsts lst1">•back-tracking of a fox
="lsts lst1">•poly="trms">morphism of an octopus
="lsts lst1">•solving of enigmas and riddles
="lsts lst1">•beguiling ="trms">rhetorical illusionism of the sophists
(="trms">Greek's) ancient ="trms">technical traditions ='lgc'>='lgc'>--> particular type of intelligence='lgc'>: ='strcls'>*objects which must be dominated by cunning='strcls'>*
(Detienne's research) to define one major ="trms">category of the mind
practical intelligence manifested in the ="trms">skills of the artisan (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to 3D hacker)
metis='lgc'>: coherent body of mental attitudes and intellectual behavior which combine flair, wisdom, forethought, subtlety of mind, deception, resourcefulness, vigilance, opportunism, various ="trms">skills, and experience acquired over the years ='lgc'>='lgc'>--> applied to ="trms">situations which are transient, shifting, disconcerting, ambiguous
="trms">routine
chancey inspiration
changeable opinion
charlatanerie
dexterity
sureness of eye
sharpwittedness
='lgc'>}='lgc'>--="ppl">Plato='lgc'>='lgc'>--> belong to a type of cognition which is alien to truth and quite separate from ="trms">episteme, knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>=/= ="ppl">Aristotle's “practical intelligence”
="ppl">Plato
="trms">skill='lgc'>: ='strcls'>*starting from the Forms, produces in the ="trms">world of Becoming='strcls'>* creations that are as real, stable and organized as is possible
="trms">greek deity ='lgc'>='lgc'>~= ='strcls'>***Powers (power of binding) in a ="trms">situation of confrontation='strcls'>*** ='lgc'>='lgc'>--> find themselves in either ="trms">position as victors ='lgc'>=/= as vanquished (='lgc'>=/= ="nms">Cinderella’s ="trms">position neither victorious nor vanquished)
reality whose limitless poly="trms">morphic powers render it almost impossible to seize ='lgc'>=='lgc'>=> cunning intelligence (='lgc'>[='strcls'>*='lgc'>]askew='lgc'>: adopt an oblique course, to bend intelligence, ="trms"nttrm="already,spread">ready to go in any direction)
='strcls'>*intelligence attempts to make contact with an object by confronting it in the guise of a rival(= connivance ='lgc'>+ op="trms">position)='strcls'>*
cunning intelligence (metis) ='lgc'>='lgc'>~/=='qstn'>? trickster, deceiver
='lgc'>[='strcls'>*='lgc'>]dominate='lgc'>: to enclose it/them within the limits of a single, unchangeable form within (his control) ='lgc'>+ he proves himself to be even more multiple, more mobile, more polyvalent than his adversary
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Zeus’ metis
nothing can surprise him
nothing can cheat his vigilance
nothing can frustrate his designs
Iliad's man of metis='lgc'>: vigilant premeditation (='lgc'>=/= impulsiveness)
="lsts lst1">•displays a greater grip of the ="trms">present (where nothing escapes him)
="lsts lst1">•more awareness of the future (several aspects of which he has al="trms"nttrm="already,spread">ready manipulated)
="lsts lst1">•richer experience accumulated from the ="trms">past
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(Iliad's art of the charioteer ='lgc'>='lgc'>-->)
pukine='lgc'>: ='strcls'>*="trms">dense rich compressed experience='strcls'>*
kairos='lgc'>: fleeting opportunity
metis='lgc'>: catch kairos by surprise (to seize)
poikilos='lgc'>: shimmering sheen and shifting movement ='lgc'>[='lgc'>='lgc'>--> ='strcls'>*the fox has a mind which is poikilos='strcls'>* ='lgc'>='lgc'>~='lgc'>~> ="trms">crafty='lgc'>]
aiolos='lgc'>: many-colored (versicolor), marked with colors that overlap ='lgc'>[='lgc'>='lgc'>--> all creatures whose w="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggling and moving mass is never still='lgc'>: worms, horseflies, wasps, swarm of bees='lgc'>] ='lgc'>='lgc'>~='lgc'>~> he whose cleverness enables him to turn his hand to anything
='strcls'>*comparing the future with the ="trms">past='strcls'>*
='strcls'>*too look beyond the victory='strcls'>*
Prometheus='lgc'>: the one who reflects in advance ='lgc'>=/= Epimetheus='lgc'>: the one who understands after the event (Prometheus's twin brother, his double and op="trms">posite)
='lgc'>='lgc'>--> prometheia of man='lgc'>: radical ignorance of the future
cunning's field of application='lgc'>: the ="trms">world of movement, of multiplicity, of ambiguity (='lgc'>=='lgc'>=> metis)
(for the ="trms">greeks='lgc'>:) continuous ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphoses is the name of the game ='lgc'>+ only like could be ="trms">affected by like
='lgc'>=='lgc'>=> a poly="trms">morphous ="trms">monster (mistrustful mobile elusive being)
='lgc'>=='lgc'>=> a ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphing mind (mistrustful mobile elusive mind)
shimmering ="trms">nature of metis is a mark of its kinship with the divided shifting ="trms">world of multiplicity
='lgc'>[='strcls'>*='lgc'>]poros='lgc'>: the discovery of a way out (water is very good at poros, finding passage)
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semantic field of cunning intelligence (metis of Iliad ='lgc'>+ Odyssey)
="lstsrd">1. look beyond the immediate ="trms">present
="lstsrd">2. multiple (many-coloured, shifting)
="lstsrd">3. duplicity of the ="trms">trap
dolos ='lgc'>='lgc'>--> cunning
kerde ='lgc'>='lgc'>--> tricks
kairso ='lgc'>='lgc'>--> ability to seize an opportunity
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Treatise on Fishing (Oppian)
Treatise on Hunting (Oppian2)
hunting and fishing (o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginally) provide the model of intelligence
baits, nets, weels, nooses, snares
dolos, ="trms">techne, mechane ='lgc'>='lgc'>--> in the ="trms">world of ="trms">animal ='and'>& human
='strcls'>**="trms">relations of force are constantly upset by the ="trms">intervention of metis='strcls'>**
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metis of fish can take a thousand forms
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angler-fish
tongue disguised as food
fleshy appendage growing on the fishing frog is a true fishing bait and as such has a double character='lgc'>: to the little fish it looks for all the ="trms">world like food but it is food which soon changes itself into a voracious maw
fish='lgc'> = ambiguous creature
sea (...the ="trms">world of ="trms">animals)='lgc'> = ="trms">world of metis
human='lgc'> = hunter/fisherman confronted with a ="trms">world of ="trms">traps and at grips with ="trms">animals full of cunning
Oppian ='lgc'>='lgc'>--> it is by ='strcls'>*="trms">techne='strcls'>* that the octopus merges in with the rock to which it clings
hunter='lgc'>:
="lstsrd">1. agility
="lstsrd">2. dissimulation='lgc'>: the art of seeing without being seen (dokeuein='lgc'>: to be on the lookout, on the watch)
="lstsrd">3. vigilance (mind full of finesse ='lgc'>[like fine sugar='lgc'>])
="ppl">Plato violently condemns line fishing, the hunting of aquatic creatures, the use of weels, the hunting of ="trms">birds and all forms of hunting with nets and ="trms">traps, he does so because all these ="trms">techniques foster the qualities of cunning and duplicity which are diametrically opposed to the virtues that the city of the Laws ="trms">demanded from its citizen.
(Detienne)
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='strcls'>*fox='strcls'>* and ='strcls'>*octopus='strcls'>* ='lgc'>='lgc'>-->
in ="trms">Greek thought serve as models, the incarnation of cunning in the ="trms">animal ="trms">world
fox ='lgc'>='lgc'>--> reversal (="trms">technique of reversing oneself)
octopus ='lgc'>='lgc'>--> poly="trms">morphism (="trms">symbolizes the unseizability that comes from poly="trms">morphy)
reversal
="lsts lst1">•the way fox catches bustards ='lgc'>='lgc'>--> it droops its head downward and gently wags its tail, deluded bustards approach this object which they mistake for one of their own kind, fox suddenly turns round
="lsts lst1">•(foxfish='qstn'>?) fish turns itself inside out like a g="trms">love, so that the ="trms">interior becomes the exterior='lgc'>: the hook falls out
fox
='lgc'>[...='lgc'>]it lives, in its intelligence, in the depths of an earth which is admirably laid out. The dwelling that it digs itself has seven ="trms">different entrances linked by as many corridors and the openings are ="trms">situated a long way from each other.
='lgc'>[...='lgc'>]The fox is not to be captured by ambush nor by noose nor by net for it has no equal in smelling out an ambush; it is clever at severing ropes and escaping death through the subtlety of its cunning tricks.
(Oppian > Dettienne)
fox's escape='lgc'> = o="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listhcinein (in ="trms">greek='lgc'>: an athlete whose body, rubbed with oil, slips through the grasp of his adversary)
='lgc'>--Detienne='lgc'>='lgc'>--> ='strcls'>*it was not in ="trms">nature that the ="trms">Greeks found this type of reversal behavior in ="trms">animals, but rather in their own minds (in the conception that they formed of metis)='strcls'>*
(metis is not something that is “out there”='qstn'>? ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="nms">ajayeb ="trms">bestiary)
octopus
(to the ="trms">Greeks) octopus='lgc'> = a knot made up of a thousand arms, a living, ="trms">interlacing, ="trms">network, a poluplokos being (coil چنبره snake with its coils and ="trms">folds, labyrinth, Typhon='lgc'>: multiple creature “with a hundred heads” whose trunk tapers out into its eel-like limbs)
='strcls'>*octopus mechane='lgc'>: enables it to merge with the stone to which it clings
='strcls'>*octopus logos='lgc'>: poluplokos
="prgrph">-it too knows how to disappear into the night, but it is a night which it can itself secrete (the ink, this dark cloud, this impenetrable night which defines one of the essential features of the octopus and of the cuttlefish)='lgc'>='lgc'>--> ='strcls'>*pathless night='strcls'>* ='lgc'>='lgc'>--> metis='lgc'>: only they can discover a poros
cephalopod ='lgc'>='lgc'>--> ='strcls'>*oblique creatures='strcls'>*='lgc'>: they have neither front nor rear, they swim sideways with their eyes in front and their mouth behind, their heads haloed by their waving feet ='lgc'>=='lgc'>=> confusion of directions ='lgc'>='lgc'>--> aporia (aporai)
living ="trms">traps ='lgc'>='lgc'>--> they exploit a device (that Plutarch calls) sophisma='lgc'>: fish ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurer
fox ='lgc'>+ octopus ='lgc'>--define='lgc'>='lgc'>-->
="lsts lst1">•a type of human behavior='lgc'>: ='strcls'>*="trms">present a ="trms">different aspect of yourself to each of our friends='strcls'>*(!)
="lsts lst1">•a model for a form of intelligence (i call it ='strcls'>*coiled intelligence='strcls'>* هوش مارپیچ) ='lgc'>--="trms">trap='lgc'>='lgc'>--> the net in which his adversary becomes entangled ='lgc'>[='lgc'>=/= chamaeleon='lgc'>: ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphoses produced by fear='lgc'>]
fox ='lgc'>+ octopus ='lgc'>='lgc'>--> ='strcls'>*master of bonds='strcls'>*
='lgc'>[='strcls'>*='lgc'>]bond='lgc'> = weave ='lgc'>+ twist
='lgc'>[='strcls'>*='lgc'>]net='lgc'>: invisible (mesh of) bonds ='lgc'><='lgc'>-- favorite ="trms">technique of metis
arm='lgc'> = bond
every part of its body is a ='strcls'>*bond='strcls'>* which can secure anything (but nothing can seize)
='strcls'>*fox='lgc'> = a living bond='strcls'>* (can bend, unbend, reverse its own ="trms">position at will)
Oppian is all about bonds, ropes, cords
pieces are joined end to end to form the “well twisted withies” (which the good hunter always carries with him)
Hermes='lgc'>: living web of ="trms">interweaving (sumplekein), stations himself ='strcls'>*close to the door='strcls'>*, mobile as the ="trms">mime
='lgc'>[='strcls'>*='lgc'>]="trms">lecture-performance='lgc'>: art of (bending and) ="trms">interweaving logos
the fisherman's “cloud” is the unyielding answer to the “cloud” of the cuttle-fish
='strcls'>*It is only by himself becoming, by means of his net, a bond and a circle, by himself becoming deep night, endless aporia, an elusive shape, that the man of metis can triumph over the most cunning ="trms">species in the ="trms">animal ="trms">world.='strcls'>*
(Detienne)
='lgc'>[='strcls'>*='lgc'>]metis='lgc'>: intelligence which operates in the ="trms">world of becoming, in circumstances of conflict='lgc'> = forethought perspicacity ='lgc'>+ quickness and acuteness of understanding ='lgc'>+ trickery ='lgc'>+ deceit
='lgc'>[='strcls'>*='lgc'>]="trms">trap='lgc'> = poly="trms">morphism (the op="trms">posite of what it seems to be)
dolos mechanos
(Detienne's research='lgc'>: recognize and explain ='lgc'>='lgc'>-->) stability of terminology
="trms">world of appearance ='lgc'>+ Becoming
by means of ="trms">rhetorical ploys sophist can make the weaker argument triumph over the strong ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to Kelile Demne cunning intelligence
(dolos ='lgc'>='lgc'>-->) ='lgc'>[='strcls'>*='lgc'>]cunning='lgc'>: woven, braiding or ="trms">interlacing, ='strcls'>*fitted together='strcls'>* ='lgc'><='lgc'>-- ='strcls'>***ancient ="trms">techniques that use the pliability and torsion of plant fibers to make knots, ropes, meshes and nets to surprise, ="trms">trap and bind='strcls'>*** ='lgc'><='lgc'>-- ='thdf'>the idea that ='strcls'>***many pieces can be fitted together to produce a well-="trms">articulated whole='strcls'>*** (='lgc'>='lgc'>~=='qstn'>? art)
pliability انعطاف
poly="trms">morphism
duplicity ='lgc'>+ equivocality
inversion ='lgc'>+ reversal
='lgc'>}='lgc'>='lgc'>--> ='strcls'>*attributes of curve='strcls'>*
ultimate expression of curve ='lgc'>='lgc'>--> the “O”, circle='lgc'>: the bond that is perfect because it completely turns back on itself, is closed in on itself, with neither beginning nor end, front nor rear, and which in rotation becomes both mobile and immobile, moving in both directions at once
='lgc'>='lgc'>--> giving birth to its op="trms">posite
“machines” ='lgc'>='lgc'>--> properties of the circle
="prgrph">-gu ='lgc'>='lgc'>--> used to indicate curving
="prgrph">-kamp ='lgc'>='lgc'>--> used to refer to whatever is curved, p="trms">liable or ="trms">articulated
="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
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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;
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electrical fire
conflict between the “junk” and the “text” that seemed to fascinate
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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.
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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
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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
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(...) ='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.
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
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
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)
='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)
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)
="large lg18" stl="font-size:116%">
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[...]