[...]entiveness to the way we are ="trms"nttrm="already,spread">reading or not-="trms"nttrm="already,spread">reading or aberating from something and be attentive to that disjunctive movement. what is noncomprehension='qstn'>? what is the experience of nonunderstanding='qstn'>? and so on.
='strcls'>*so, the sujet ="trms">supposé savoir is the one who is structurally is in a place of knowl="trms"nttrm="knowledge,Knowledge">edge which doesn't mean that subject is filled with or capable of offering power and knowl="trms"nttrm="knowledge,Knowledge">edge but that is projected ="trms">onto that functional space='strcls'>* ='lgc'>='lgc'>--> sujet ="trms">supposé savoir is merely a spatial determination='qstn'>? (is this related to my ="trms">interventive ="trms">lectures in outdoor spaces in order to sabotage ‘what is meant to signify’ of the spatial subject-="trms">supposed-to-know='qstn'>?)
='strcls'>*sss is one of the effects of subjectivity ='lgc'>-- a scenography of ="trms">transferential intensity ='lgc'>: we credit that being with having knowl="trms"nttrm="knowledge,Knowledge">edge to transmit, and then we might also resist it.
='lgc'>='lgc'>---let's get out of this space!!='qstn'>?
='lgc'>--='prcnt'>%='lgc'>--in the context of pedagogy, students regards their teachers as sujet ="trms">supposé savoir, that they should know something. “it is the students’ ="trms">supposition of an art teacher who knows, who have something more than they have in themselves, that initiates the teaching and learning process rather than the art knowl="trms"nttrm="knowledge,Knowledge">edge actually possessed by the teacher” (Hetrick). (is it the architectural ="trms">gesture='lgc'>--the center='lgc'>--that produces the recognition of the teacher ="trms">situated as “teacher”='qstn'>?) ='strcls'>*“the spell of ="trms">transference.” / at some point some ="trms">gesture is taken by the student as a sign of hidden knowl="trms"nttrm="knowledge,Knowledge">edge and intention ='lgc'>==> ="trms">transference establishing itself; (how education ='lgc'>[and ="trms">love='qstn'>?='lgc'>] without ="trms">transference looks like='qstn'>? ='lgc'>='lgc'>--> ="ppl">Julia ="ppl">Scher, ‘post-="ppl">Lacanian’ means that you don't ‘transfer’ to the art-work nor artist='qstn'>?) ='at'>#="nms">harem
parent ='lgc'>='lgc'>--> teacher ='lgc'>}='lgc'>==> what the student may desire to become (be recognized as)
="trms">according to ="ppl">Lacan there is no ="nms">Pir (='lgc'>~ ='lgc'>[often iconoclast='lgc'>] leader, guide, mentor, expert, knowing-hero, enlightener, rescuer knowing more, knowl="trms"nttrm="knowledge,Knowledge">edgeable pedagogue/leader “helping students find themselves,” ='lgc'>[='lgc'>='lgc'>--> my failed ="trms">transference with ="frds scrmbld">Saeed='lgc'>])
='lgc'>='lgc'>-->='qstn'>? Discourse of the University='strcls'>* ='lgc'>: (="trms">systematic) “knowl="trms"nttrm="knowledge,Knowledge">edge” replaces the nonsensical master signifier in the dominant commanding ="trms">position; in this case the sujet ="trms">supposé savoir dependent upon the related knowl="trms"nttrm="knowledge,Knowledge">edge of the Other, or the source of “the field” (journals, text="trms">books, etc.) ='lgc'>==> (arbiter of) truth ='lgc'>='lgc'>--> ='strcls'>*to transmit knowl="trms"nttrm="knowledge,Knowledge">edge that is al="trms"nttrm="already,spread">ready given='strcls'>*
='lgc'>[account of knowl="trms"nttrm="knowledge,Knowledge">edge as a ="trms">symbolic and ="trms">social ="trms">network, master signifier, subject ="trms">positions,='lgc'>]
in placing the ‘text’ in the ="trms">position of a knowing expert who has the answers ="frds scrmbld">Lili (unconsciously) idealizes her texts, and of course when her ‘texts’ fail to satisfy that desire she ="trms">demands ‘knowing’ from them in terms of cynicism='lgc'>: the feeling or state of being annoyed and irritated by them. this is a structural space of ‘="trms">demand’ in her. for me what is at stake is the complex ="trms">nature of encounter between ="frds scrmbld">Lili and text which takes place in an artificial space='lgc'>--a ="trms">symbolic space='lgc'>--that is at the same time the place of real investments of her desires.
='at'>@="frds scrmbld">Lili; is she (like the rest of us humans) looking for an active, predatory art='qstn'>?='lgc'>='lgc'>--> if non-="trms">communicative non-predatory non-kinetic ='lgc'>[a common issue with the students of choreography and dance in general='lgc'>] art exists on this planet, then we kave to learn “a whole new set of ="trms">techniques.” ='lgc'>[="ppl">La Guin='lgc'>])
='lgc'>--the meter of ‘time,’ that essential element, matrix and ="trms">measure of all kown human-="trms">animal art. what if there are other metric ="trms">systems='qstn'>? art not as an action, but a reaction='qstn'>? not a ="trms">communication, but a reception='qstn'>? ='lgc'>{='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to my master studies Diploma on passivity in performance art='lgc'>}
registers of ‘="trms">complaining’ in ="frds scrmbld">Lili's discourse. she is a bit like Faust groaning, habe nun akhhhhh Philosophie and so on. ='lgc'>[Ach of Sprache='lgc'>] (that they have done all the work, they know everything, yet know not enough of what really counts ='lgc'>[that is the incalculable='lgc'>] and cannot be satisfied by mere knowl="trms"nttrm="knowledge,Knowledge">edge available to them. nor can they keep themselves to the restricted zone of knowability.) so ="frds scrmbld">Lili saying “it's too much!” is a hysteric wish for ‘more’='qstn'>?
(="ppl">Freudian ="trms">joke, the hysteric says='lgc'>: “is that all there is!='qstn'>?” while the ="trms">neurotic says='lgc'>: “this is too much!” to the same object)
="large lg1" stl="font-size:124%">
='strcls'>*it was ="ppl">Goethe who invented the super-ego, ="ppl">Freud named it following him.
the all-or-nothing view='lgc'>: i know everything or i don't know anything, problem of scale, problem of ‘circumstance='lgc'> = reality’
kloAQsvRkFY
the figure of the ‘accuser’ and the ‘straight talk’ for ="frds scrmbld">Lili
...that people would speak ="trms">literally
going from proof to proof, from necessity to necessity ='lgc'>='lgc'>--> displacement (='lgc'>=/= detour)
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
='at'>@="frds scrmbld">Ekaterina; some other characters='lgc'>:
the jealous, the impassioned, the persecutive, the ="trms">erotomaniacal,
="trms">complainer,
noble trader,
="frds scrmbld">Ekaterina, asking for a ="trms">fabulation='qstn'>? her totem making
="ppl">Deleuzian ="trms">fabulation='lgc'>: a ="trms">fiction made up by people in their process of becoming
making up ="trms">stories
='lgc'>=/= ="trms">fiction (on its own; it doesn't have that ="trms">relation with becoming)
in which conditions the ="trms">paranoid mother occupies the failiour of the good-enough mother='qstn'>?
what constitutes the ‘site’ for her mother='qstn'>?
(how her) characters keep running into eachother in a universe of recursive connection (='qstn'>?)
='strcls'>**="trms">stories that collect ="trms">stories='strcls'>** ='lgc'>[='lgc'>='lgc'>~= archive='qstn'>? my hypertext='qstn'>? a mouth full='qstn'>? ='lgc'>--this ="trms">specific type of ="trms">stories are d="trms"nttrm="danger,stranger">angerously ="trms">worlders, usually handed to the un="trms">questioned mechanics of universalized taxonomy and 17th century ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs='lgc'>: encyclopedic homogeneous tables. they are the stuff of ="nms">ajayeb='lgc'>]
(mispronounced by ="frds scrmbld">Ekaterina > captured by ="frds scrmbld">Hoda > found object by ="frds">Sina)
="trms">stories that collect other ="trms">stories='lgc'>:
="lstsrd">1- archive ='lgc'>='lgc'>~='lgc'>='lgc'>--> ="trms">sortability
="lstsrd">2- ="trms">translation ='lgc'>='lgc'>~='lgc'>='lgc'>--> linearity
='lgc'>==> universality (that both these ="trms">stories claim)
(='mywrk'>my work on hypertext ="nms">apass ="nms">ajayeb graph ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs, is to deal within these conditions of ="trms">storying. my shift of ="trms">interest)
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
(“dealing” ='at'>@="frds scrmbld">Luiza='lgc'>:)
(or in ="frds scrmbld">Lili's term “..a way to tackle issues”)
='lgc'>[with ="ppl">Avital='lgc'>]
='strcls'>*modalities of dealing-with='lgc'>:
="prgrph">-parasitism
="prgrph">-(under the spell) ="trms">drugs ='lgc'>=/= struggle (="trms">according to ="ppl">Marxian protocol='lgc'>: one is ="trms">drugged and disabled ='lgc'>[Date-rape-="trms">drug as an incapa="trms">citating ="trms">agent='lgc'>] and neutralized by state ="trms">apparatus, ="trms">drugs are administrated and spend in all ="trms">sorts of insidious ways.)
on the discourse of stupidity='lgc'>: ="ppl">Marx (in ="trms">writing to Engels says that he) believed that proletariat are stupid. ="ppl">Marx's insight to replace the other ="trms">drugs that have put so many into a stupor. people with ="trms">Religion are not around, they are praying somewhere to some ="trms">hallucination ='lgc'>[this is ="ppl">Marx, ="ppl">Freud, ="ppl">Nietzsche, and others in 20th century='lgc'>] ='lgc'>='lgc'>--> ideological stuporous ="trms">drugs, ‘everyone is stoned on something’ ='lgc'>=/= alert and lucid. ='lgc'>[highly problematic!='lgc'>]
="prgrph">-this is about a body recognizing its ‘enemy’ (the figure of enemy for every and each of us and the way we “recognize” it, as ="trms">historical bodies and minds in="trms">heriting the boys of 20th century.) ='lgc'>='lgc'>='lgc'>---- the state of the struggle depends on certain ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorologies on ‘clean’ that are problematic and phantasmatic and on the loose. ='lgc'>='lgc'>--> ='lgc'>[the issue is that there is no “clean body”.='lgc'>] how to do dirty work='qstn'>? (='lgc'>='lgc'>--> for ‘morality’ and ‘clean’ go to ="ppl">Freud on the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin on morality='lgc'>: morality began as we stopped sniffing our asses and stood erect, nose in the air, away from the dirt ='lgc'>[that we are='lgc'>] ='lgc'>='lgc'>--> morality's phobic appropriations and designations, ='lgc'>[="ppl">Lacan='lgc'>: from the genital order to the ="trms">sublime; az kun be fayakon از کون به فیکون ='prcnt'>%='lgc'>='lgc'>--> ='at'>#ouroboros ='at'>#serpent='lgc'>], ='lgc'>[so when we stood up, stood erect, our genitals became center, exposing ourselves to the other, sexually centered exposure='lgc'>], ='lgc'>[='lgc'>], ='lgc'>[='lgc'>],)
="prgrph">-="ppl">Marxian='lgc'>: ="trms">language/tool/art as a virus that infiltrates ideological structures
="prgrph">-="ppl">Lacoue-Labarthe='lgc'>: in 20th century there are three fundamental modalities of “dealing-with,” three modes of relatedness to our concerns, our ="trms">anxieties, our worries, our work, our projects ='lgc'>[three major motifs for the thinkers that continue to provoke our thoughts='lgc'>]='lgc'>: (1) ='strcls'>*struggle='strcls'>* that would be the ="ppl">Marxian motor, the modality in terms of concern for ="trms">social justice. ='lgc'>[="ppl">Delanda on ="ppl">Marx ='lgc'>='lgc'>--> a model of synthesis='lgc'>: a conflict of op="trms">posites='lgc'>] (2) ='strcls'>*="trms">mission='strcls'>* as introduced and lunched by ="ppl">Heidegger, who was on a ="trms">mission='lgc'>: we have a ="trms">mission, we have a ="trms">mission of trans="trms">mission, we have a ="trms">mission to inscribe things='lgc'>--not from God but from what has happened to us and been left to us after the death of God (as ="ppl">Nietzsche has announced.) ='lgc'>{yes, without a proper address, a state of ="trms">epistemic alert, and so on='lgc'>} and (3) ='strcls'>*task='strcls'>* as="trms">sociated with ="ppl">Benjamin. the Aufgabe is that which inscribes in itself ‘giving up,’ the Aufgabe, it means[...]