[...]inhabiting it
="trms">authoritative revelation
know what was “the proper thing”
house mountain
house rising sun
house causing light
he who issues forth from the thriving...
="large lg2" stl="font-size:110%">
ancient ='lgc'>=='qstn'>? ancient to us ='lgc'>='lgc'>~=='qstn'>? ancient to them
there is no living cultural tradition that connects us with mesopotamia
immediate unanalyzed total reactions (='qstn'>?)
false meanings jar, stop, and lead no further
older elements (seemingly unchanged) come to mean something quite ="trms">different, have been ="trms">interpreted to fit into a new ="trms">system of meanings
="trms">religious ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors='lgc'>:
="lsts lst1">•spiritual core in ="trms">phenomena
="lsts lst1">•rulers
="lsts lst1">•parents
='lgc'>[and then later='lgc'>] dark age closed down on mesopotamia
many divine wills to the willful whim of a single despot
='strcls'>*major gods became ="trms">natural gods='strcls'>* (identified with narrow national political aspirations)
='lgc'>='lgc'>--> barbarization of ='thdf'>the idea of divinity
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
(how to take ="trms">seriously) water's ="trms">materiality ='lgc'>='lgc'>--> how to think with water (or ='strcls'>*how water means='strcls'>*)='lgc'>:
="lsts lst1">•water can bring human conceptual life along with it from local to global concerns
="lsts lst1">•='lgc'>[can help us to='lgc'>] go beyond qualities that express some timeless properties
(my point='lgc'>: the experience of fire is as inseparable from that of stone)
='lgc'>[="ppl">Alberti sug="trms">gests='lgc'>] ='strcls'>*to think in terms of the properties of the ="trms">phenomenon ‘rock/water’ as engendered by ="trms">specific, ="trms">embodied practices in this place='strcls'>* (='lgc'>=/= grappling with the ="trms">question of the ="trms">agentive capacities or properties of the rock or water)
="large lg18" stl="font-size:116%">
='strcls'>***there are many waters (fires, jinns, divs, stones, shadows), not only many meanings of water (fires, jinns, divs, stones, shadows)='strcls'>***
='lgc'>}='lgc'>='lgc'>--> ="ppl">Alberti's brilliant ="trms">response to Strang's ='thdf'>bad idea of universal notions of properties (which is a very common tendency towards ="trms">relationality among artists ='lgc'>='lgc'>--> Strang='lgc'>: “common ="trms">material properties of things, and the shared cognitive and ="trms">phenomenological processes through which people ="trms">interact with them, generate recurrent ideas and patterns of engagement in diverse cultural and ="trms">historical contexts”)
to bear on the form and content of an argument about water as='lgc'>:
="lsts lst1">•="trms">material
="lsts lst1">•="trms">social
='lgc'>='lgc'>--> describing ="trms">relations (human and nonhuman) established through water
='strcls'>*what water can do='lgc'>: flow='strcls'>*
="trms">agentive or ="trms">affective capacities of ="trms">materials ='lgc'>='lgc'>--> (bad philosophy of flux) flow as a over="trms">generalized model for ="trms">materiality ='lgc'>=/= expanding ="trms">relations water engenders through its properties in particular locations or rivers
='strcls'>*humans are able to shift conceptual scales through reflexivity='strcls'>*
(="ppl">Alberti asking within archaeology='lgc'>:) how to reconcile ="trms">materials and meaning without introducing a re="trms">presentationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list logic where meaning is applied to ="trms">matter by a thinking subject='qstn'>? how to show their co-existence without re="trms">sorting to determinism='qstn'>?
now everyone is busy and talking about ='strcls'>*="trms">relationality='strcls'>* than about ='strcls'>*meaning='strcls'>* (='lgc'>=/= ='mywrk'>my work has alwayes been about both, how to take risks in meaning, my ="trms">lecture-performances='lgc'> = adventures of meaning)
="prgrph">-we cannot mearly talk about ="trms">relationality ='lgc'>{quasi-universal experience of properties ='lgc'>='lgc'>==> commonalities of meanings across time and culture='lgc'>}, the ="trms">question of meaning remains ='lgc'>--="ppl">Alberti='lgc'>='lgc'>--> how are we to think about non-arbitrary ="trms">categories, meanings and values without recourse to universal properties='qstn'>? how ="trms">different meanings can adhere to the same substances='qstn'>?
="trms">materials (water, parasite, etc.) lend themselves to conceptual innovation
often things are willed away (not by a more ="trms">agentive segment of the population ='lgc'>[='lgc'><='lgc'>-- ="trms">paranoiac understanding='lgc'>], but) due to the attraction of other kinds of work elsewhere
(how not to) think of the entire ="trms">phenomenon as one in which properties become determinate (='lgc'>~ scheme transfer) ='lgc'>--='not'>✕='lgc'>='lgc'>--> properties are imminent in ="trms">embodied human engagement with that ="trms">world ='lgc'>[='lgc'>~ ="ppl">="ppl">Baradian='lgc'>: there is no such thing as a property that belongs to an independent object='lgc'>]
="lsts lst1">•body may be the first tool
="lsts lst1">•properties (or potentials ='lgc'>[="nms">ajayeb style='qstn'>?='lgc'>]) cannot be ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listed
X as ="trms">agent ="trms">presents us, as shadow shows...
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
winds
روح ruh, spirit ='lgc'>=/= wind='lgc'>: thermal expansion of air ='lgc'>~ air’s tendency to rarefy and expand under the influence of heat
(recognition of) thermal expansion of air ='lgc'>='lgc'>==> motor of global atmospheric circulation
="large lg14" stl="font-size:125%">
explaining winds ='lgc'>--Borrelli='lgc'>='lgc'>-->
="lsts lst1">•how rational thought could grasp
="lsts lst1">•how divine power descended to earth
pneumatic machines
gears, weights, levers, pulleys
='strcls'>****pre="trms">modern ="trms">natural ="trms">phenomena
='lgc'>--more='lgc'>='lgc'>--> exploring and classifying ='strcls'>*varieties='strcls'>* of things ='lgc'>=/=
='lgc'>--less='lgc'>='lgc'>--> common ='strcls'>*causes='strcls'>* of things
varieties ='lgc'>=/= causes
cause ='lgc'>='lgc'>==>='qstn'>? highly complex ="trms">phenomena
| |
='lgc'>[-O-='lgc'>] ='lgc'>='lgc'>==> ='lgc'>{t|/='qstn'>?='at'>#$^='prcnt'>%V!='lgc'>='lgc'>~)&^='lgc'>} ='lgc'><='lgc'>-- pre="trms">modern ="trms">science and art today stays here (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">="ppl">Stewart’s attunement to ="trms">phenomena)
='lgc'>[='strcls'>*='lgc'>]navigation='lgc'>: negotiation between the direction one ‘witches’ to ="trms">travel ='and'>& the direction that is ‘possible’ to ="trms">travel ='lgc'>='lgc'>--> wind sense='lgc'>:
temperature
humidity
intensity
regularity
smell
knowl="trms"nttrm="knowledge,Knowledge">edge of astronomy ='lgc'>+ geography
wind rose ='lgc'>='lgc'>--> (connection between='lgc'>:) celestial ='lgc'>+ astronomical order ='lgc'>+ terrestrial variety (of land ='lgc'>+ living creature)
estimate the speed of the ship
throw a log with a rope attached to it o="trms">verboard, and ="trms">measure how much rope went o="trms">verboard within a given period of time
Pliny the Elder ='lgc'>='lgc'>--> ="trms">historia ="trms">naturalis
Seneca ='lgc'>='lgc'>--> ="trms">naturales quaestiones
air has a ="trms">natural power of moving itself ='lgc'>[='lgc'>='lgc'>==> ="trms">agency باد='lgc'>]
='lgc'>}='lgc'><='lgc'>== Seneca’s stoic ="trms">worldview='lgc'>: conceived the cosmic principle of all life and movement (pneuma) as a subtle substance ="trms">pervading everything and giving rise, among other things, to all weather ="trms">phenomena
air='lgc'> = expression of pneuma (alive ='and'>& live-giving)
all weather='lgc'> = manifestations as transmutations of air
(late medieval encyclopedia ='lgc'>='lgc'>-->) ='strcls'>*weather='lgc'> = a kind of alchemy of air='strcls'>*
(late medieval wind diagrams ='lgc'>='lgc'>-->) wind='lgc'>: cosmic divine powers blowing from the celestial sphere ="trms">onto earth
="ppl">Aristotle ='lgc'>+ Albertus Magnus ='lgc'>='lgc'>==> explanation of the ="trms">nature and o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of winds in Renaissance meteorological works
air and were then dragged along by the circular movement of the celestial spheres so that they ended up moving horizontally
hot and dry exhalations
aeolipila='lgc'>: a hollow ="trms"nttrm="metaph,metamorph,metabol,metal">metal sphere (shaped like the face of Aeolus) with a single tiny hole in it
air possessed a force (“vis”) that heat could awaken
16th century ='lgc'>--increase='lgc'>='lgc'>--> ="trms">interest in ="trms">systematic explanation of meteorological ="trms">phenomena
='at'>#workshop on wind ="trms">poetry
epic battle, ="trms">systems moving air, ="trms">agency,
feature of Renaissance thought ='lgc'>='lgc'>--> ='thdf'>the idea of ='strcls'>*a middle instance (neither fully corporal nor fully incorporeal) ="trms">intervening between ="trms">matter and soul='strcls'>* ='lgc'>[='lgc'>+ fire as ="trms">intermediator='lgc'>] ='lgc'>~ spiritus, pneum, quintessence ='lgc'>~ fire or air
...in schematic abstract structure of body-spirit-soul, spirit is somewhere in between
spirit='lgc'>: air-like substance
air='lgc'>: preferred vehicle of spirit (conveyed the breath if life ='lgc'>+ ='strcls'>*used by demonic spirits as a means to produce ="trms">material effects='strcls'>*)
='strcls'>*spirit='lgc'>: celestial o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin to the “innate heat” (calidum innatum) of living creatures
effects of solar heat on air ='lgc'>: act of vitalization
="large lg18" stl="font-size:121%">
pneuma of the stoics ='lgc'>+ astral body of Neoplatonic philosophy ='lgc'>+ medical spirits of Galenic medicine ='lgc'>}='lgc'>='lgc'>==>
="lsts lst1">•Renaissance
="lsts lst1">•(christian notion of) Holy Ghost
="lsts lst1">•='thdf'>the idea of close connection between wind and divine power (in Bible)
(in alchemical view) spirits were somehow connected ti air ='lgc'><='lgc'>== quintessences were often separated from raw substances in the form of vapours
="nms">="nms">ajayebnameh ='lgc'>='lgc'>~= ="trms">natural magic
='strcls'>*kinds of ="trms">natural motions='strcls'>*
="lstsrd">1. avoidance of avacum='lgc'>: from the form of a portion of air, when it does not want to be either expanded further or separated (from other ="trms">matter). ="trms">horror vacui ='lgc'>--kinetic='lgc'>='lgc'>--> motion was regarded as due to a property of a ="trms">specific part of the machine
="lstsrd">2. resistance to ="trms">excessive compression='lgc'>: the form of basic ="trms">matter should not become less that what is ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right for it
="lstsrd">3. the tendency of heavy things to descend and of light things to rise
air='lgc'> = vital spirit that joins things together, resounding spirit if the ="trms">world ="trms">instrument
Paraceksian theory of aerial niter
(an active principle) aerial version of earthly gunpowder - ="trms">responsible for life, combustion, thunder, lightning, (some) illnesses
='lgc'>='lgc'>--> connecting the activity of air ='lgc'>+ life ='lgc'>+ weather ="trms">phenomena
wind='lgc'>: (='strcls'>***in its irreducible qualitative variety='strcls'>***) expression of cosmic spirit ='lgc'>+ محرک باعث a motive force to be accurately estimated
="large lg6" stl="font-size:128%">
منجنیق ='lgc'>='lgc'>~= ="trms">geometry هندسه ='strcls'>*pneumatic engineering='strcls'>* ='lgc'>: distinction between moving and moved components ='lgc'>==evoke='lgc'>='lgc'>==> motive forces
elaborated pneumatic machines
mechanical clocks
tension of strings
='strcls'>*wind ='lgc'>='lgc'>==> celestial influences='strcls'>*
(Cardano regarded) expansion and contraction of air as ="trms">symmetrical ="trms">phenomena, both consisting a source of motive forces
="prgrph">-in the universe the element air had the function of receiving and conveying fiery celestial influences on earth providing health and wellbeing fir living creatures
Telesion (1509-1588)
soul and spirit identified with each other as a very subtle ="trms">material substance ="trms">pervading all bodies and making them capable of sensing and reacting to rach other with pleasure or pain
='strcls'>*(man’s) immortal soul did not play any role in determining ="trms">natural ="trms">phenomena='strcls'>*
innate heat of living bodies
wind='lgc'>: humid vapours flowing through the air
thinness of wind vapours
16th century
expiration and inspiration of the lungs
Holy Spirit is expressed in the ="trms">nature of winds
="trms">interest in wind and weather was kindled by reports reaching Europe from the East and West Indies about hitherto unknown meteorological ="trms">phenomena عجایب
orderly ma="trms">jesty of God ='lgc'>='lgc'>==> encyclopedism about the universe ='lgc'>+ an analogue of a ="trms">memory ="trms">system
Jean Bodin
firm believer in and opponent of demonic magic
theater of the whole ="trms">nature universe ="trms">naturae theatrum
reason of wind (ratio ventorum)='lgc'>:
="lsts lst1">•sun
="lsts lst1">•impulse (impulsus) of the angels or demons
sphere of sacrobosco
De sphaera mundi
(On the Sphere of the ="trms">World, pre-Copernican astronomy)
="large lg18" stl="font-size:124%">
...our sublunar ="trms">world
gunpowder theory of thunder ⛈
compact earthly ="trms">matter from underground whose expansion with expansion so fast that it moves large masses of air, like “salniter in fire or gunpowder which has caught fire”
visualization
making air visible
inverted glass experiment
linking thermal expansion ='and'>& contraction of pure air to wind formation (Cardano)
(under the influence of) celestial fire ='lgc'>='lgc'>==> air (could become alive and active) acquiring motive force
on the transmutations of air
(typical of 16th century) steering the ="trms">religious significance of the study of ="trms">nature
spirit='lgc'>: a cosmic subtle substance, both recipient ='lgc'>+ vehicle of celestial influences ='lgc'>==allow='lgc'>='lgc'>==> elements to transmute into each other (='lgc'>+ meteorological ="trms">phenomena)
(Drebbel’s favourite cosmic spirit='lgc'>:) fire='lgc'> = clearest of all elements ad top of the hierarchical order of elements (fire, air, water, earth), clarifying the other elements ='lgc'>[such as Siavash='lgc'>]
(for Della Porta='lgc'>:) meteorological ="trms">phenomena='lgc'> = transmutations of the air (in ="trms">literal sense)
air becoming thinner or ="trms">thicker ='lgc'>==rise='lgc'>='lgc'>==> winds, thunder, clouds, rain, snow, linking heaven ='lgc'>+ earth ='lgc'>+ bringing life to all animated creatures
(Della Porta conceived of) wind in vita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic terms
...winds rising up from the mouth of the retort (boiling water)
how heat endowed air with motive force
(Drebbel ="trms">presenting to the public) perpetuum mobile ='lgc'>: expansion and contraction of air (which he claimed) de="trms">monstrated the force behind all movement and life
weatherglass (='lgc'>+ aeolipila) ='lgc'>--de="trms">monstrated='lgc'>='lgc'>--> ='strcls'>****highly nontrivial ="trms">natural ="trms">phenomena='strcls'>**** (transformation of energy from heat into mechanical motion)
(="nms">ajayeb’s) theory about the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of the wind
Galileo ='lgc'>='lgc'>--> earth's rotation ='lgc'>='lgc'>==> (='lgc'><='lgc'>--evidence='lgc'>--) wind
Bacon ='lgc'>='lgc'>--> exhalations together with air ='lgc'>[rarefaction and expansion of air / exhalation drawn up by sun='lgc'>] ='lgc'>='lgc'>==> wind
Fludd (meteorological cosmica) ='lgc'>='lgc'>--> wind='lgc'>: principal meteorological ="trms">phenomenon (princeps meteororum) and closest to God
“wind is an aerial spirit, of middle consistence, inspired or animated by the breath of Iehova, which he extracts from his treasure-case ="trms">according to his will, to effect either a punishment or a bene="trms">diction”
="lsts lst1">•angels='lgc'>: efficient cause of winds (in borg macro- and micro="trms">cosmos)
="lsts lst1">•(changes in the air ='lgc'>--cor="trms">responded='lgc'>='lgc'>-->) temperament of living creatures ='lgc'>='lgc'>==> wind
="lsts lst1">•pulse of the heart caused by the spirit of life
="lsts lst1">•thermal expansion
="lsts lst1">•vaporization (='lgc'>+ contraction) of air
="lsts lst1">•pneumatics
“wind='lgc'> = thermal expansion ='and'>& contraction of air” ='lgc'>='lgc'>--> a vita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic-alchemical Rosicrucian conception of meteorology and ="trms">cosmology ='lgc'>=/= ="ppl">Descartes’ mechanical-corpuscular view of ="trms">nature ='lgc'>='lgc'>-->='lgc'>{wind ='lgc'><='lgc'>== vapours drawn up from earth and water by solar heat (vapours expanded when heated and when they encountered the op="trms">position of other vapours clouds or mountains they ended up escaping in the one free direction)
="lsts lst1">•vapour='lgc'>: (made out of) small corpuscles together with even smaller particles filling the gaps between the corpuscles
Froidmont ='lgc'>='lgc'>--> wind='lgc'>: (made of) dry and hot exhalations ='lgc'>=/= animated (as the stoics dream)
='lgc'>{winds flow towards Earth because of their gravity, like streams and rivers in their beds='lgc'>} gravity ='lgc'>='lgc'>==> wind ='lgc'>=/= (direct expression of) celestial power and caused by God’s angels
scorched by rays and reflexes of the sun
="trms">denser
Torricelli conceptualized the motion of the hot and cold air masses by thinking them as separated by the walls of a building and in this way he ignored the air’s life-like tendency to expand when heated. instead he reasoned in terms of change of weight applying Archimedes principle
علم کلام
='strcls'>*reflections grounded on ="trms">literary descriptions of ancient artefacts='strcls'>*
='lgc'>+ based on actual devices
='lgc'>='lgc'>--> wind='lgc'> = source of a potentially in="trms">finite quantity of motive force, the multiform expression of a single cosmic principle animating air
inverted glass experiment ='lgc'>: a ='strcls'>***de="trms">monstration ='lgc'>='lgc'>~= simulacrum='strcls'>*** (of celestial motive forces) ='lgc'>[='lgc'>='lgc'>~=='qstn'>? a ="trms">fable='lgc'>]
='at'>#a demon working on de="trms">monstrations
mechanistic explanations ='lgc'>='lgc'>==> mechanical conceptualization='lgc'>:
="lsts lst1">•astronomical clocks
="lsts lst1">•clockwork automata
="lsts lst1">•computing machines
="lsts lst1">•optical tricks
='lgc'>--Borrelli='lgc'>='lgc'>--> weatherglass only became ="trms">interesting when considered as a means of quantifying ="trms">phenomena
='strcls'>*artefacts and artificial processes that lent themselves to conceptualization in vita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic terms='lgc'>:
="lsts lst1">•alchemical experiments
="lsts lst1">•magnetic compass
="lsts lst1">•pneumatic engines
="lsts lst1">•speculate on wind
="lsts lst1">•falling bodies
="lsts lst1">•pendulum
(Halley’s) wind='lgc'>: successions of strokes indicating the direction in which a ship would ="trms">travel under the influence of the wind blowing (at the ="trms">specific point of the sea...) -='lgc'>='lgc'>~-='lgc'>~-> direction of a virtual invisible motive force
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
(='qstn'>?) people rely on singular ="trms">ontology and multiple ="trms">epistemologies
="trms">interpretation ='lgc'>=='qstn'>? appropriation of other's existential labor (='lgc'>='lgc'>~/= culture)
="ppl">Alberti's pot='lgc'>: instantiations of a concept of a ="trms">world that is chronically unstable
(cranial modification, tattooing, treatment of the dead ='lgc'>--manage='lgc'>='lgc'>-->) the inherent instability of bodies
="lsts lst1">•one's perspective is intimately connected to the body one is
='lgc'>}='lgc'><='lgc'>-- did ="ppl">Alberti say all these things from the pots='qstn'>? no.
in Ingold='lgc'>: the indigenous people are ="trms">presented as having some kind of privileged access to the workings of the ="trms">world due to their close ="trms">relationship to the land
ethics of theory
accounts of non-western
in our reconstruction of the ="trms">past
usage glossed as a heuristic='lgc'>: an ="trms">interpretive tool
="ppl">Alberti ='lgc'>='lgc'>--> claims to universality in our theories of ="trms">matter rely on falsification through assimilation other people's theories of ="trms">matter
='lgc'>==renforce='lgc'>='lgc'>==> (="trms"nttrm="search">archeology) academy as an alibi for neocolonialism
(we should stop) searching for the answer to our ="trms">relationship with the physical ="trms">world ='lgc'>[="trms">ontology of everything ='lgc'><='lgc'>-- this is my problem with philosophy='lgc'>] ='lgc'>=/= ='strcls'>***accept a role as the point of ="trms">articulation among sources of theories of ="trms">matter, tangible evidence of alternative ="trms">ontologies, ="trms">communities ="trms">past and ="trms">present='strcls'>***
problems='lgc'>:
="lsts lst1">•='strcls'>*the elision of ="trms">ontological claims by ="trms">epistemological claims='strcls'>* ='lgc'>: necessity of a singular ="trms">ontology (as a guarantor in theories) even while a diversity of ="trms">epistemologies are recognized and accepted (and when we p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">luralize “="trms">ontologies”)
="lsts lst1">•to use ethnographic accounts at the level of analogy (='lgc'><='lgc'>-- i do this all the time)
="lsts lst1">•privileging of others (of their accounts of the ="trms">world) ='lgc'>='lgc'>--> for example in Ingold ='lgc'>=/= attempting to ='strcls'>*gain purchase on other people's ="trms">world='strcls'>* ='lgc'>='lgc'>--> for example ="ppl">Viveiros ="ppl">de Castro's concern is ="trms">ontological (dialogical) ='lgc'>=/= ="trms">epistemological (monological)
='strcls'>*="trms">epistemologies masquerading as ="trms">ontologies='strcls'>*(='qstn'>?)
="lsts lst1">•p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">luralizing the terms ='lgc'>[="trms">ontologies, knowl="trms"nttrm="knowledge,Knowledge">edges, ="trms">epistemologies, etc.='lgc'>] ='lgc'>='lgc'>--> (sending out the message that) we are good relativists ='lgc'>--='not'>✕='lgc'>='lgc'>-->='qstn'>? actually allowing alternative theories of reality
(='lgc'>[i have talked about this problem elsewhere ='lgc'>='lgc'>-->='lgc'>] ="trms">ontologies are relegated into) hierarchical ="trms">epistemologies='lgc'>:
="lsts lst1">•="trms">anthropology ='lgc'>='lgc'>--> they look at cultures ='lgc'>--access='lgc'>='lgc'>--> ="trms">ontology (="trms">nature of things) ='lgc'>[='lgc'>='lgc'>==> “culture='lgc'> = ="trms">ontology"='lgc'>]
="lsts lst1">•native ="trms">ontology ='lgc'>='lgc'>--> they look at ="trms">matter='lgc'>: in="trms">different unchanging universal substance ='lgc'>--produce='lgc'>='lgc'>--> ="trms">epistemology ='lgc'>[disguised as ="trms">ontology='lgc'>] (="trms">worldview, perspectives)
='lgc'>}='lgc'>='lgc'>==> ='strcls'>**our incommensurability is understood only at the level of ="trms">epistemological ="trms">difference='strcls'>**
="prgrph">-when i was ="nms">iran, we were ="trms">interested in the western ="trms">ontologies, their universal theories of ="trms">matter. people didn't recognize western philosophy as a cultural perspective or ="trms">different ="trms">epistemology, but as ="trms">ontology. this is ="trms">relation unfortunately is not reciprocal ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">="ppl">Star Trek
="prgrph">-when you ="trms"nttrm="already,spread">read other people's theories of ="trms">matter, you don't do ="trms">epistemological inquiry (='lgc'>='lgc'>~= ="trms">anthropology)
='strcls'>***foreclosed ='lgc'>=/= privileged='strcls'>***
tendencies in ="trms"nttrm="search">archeological theorizing='lgc'>:
="lstsrd">1. ='strcls'>*foreclosure='lgc'>: other peoples’ ="trms">worlds are avoided, delegated to non-theory, to exotic finger-painting on the surface of ="trms">matter (='lgc'>=/= what general theories are made of) ='lgc'>='lgc'>--> appropriated through absent ="trms">presence
="lstsrd">2. ='strcls'>*privileging='lgc'>: other people's ="trms">worlds are privileged, given ="trms">serious consideration (alterity is initially embraced) ='lgc'>='lgc'>--> appropriated through assimilation
="lsts lst2">◦in a grand synthesizing theory of ="trms">matter (='lgc'>~ an enframing mechanism that holds the other enframings within a space of intelligibility) the ethnographic ="trms">material serves a buttressing tole='lgc'>: indigenous theories resurface as heuristics of analogies for ="trms">specific cases
ethnographic information is crucial to recognizing the alterity of the ="trms">past
(="ppl">Alberti concerned with) how the indigene occupies textual space in Ingold='lgc'>: indigenous words appear in key moments in Ingold's text to seal an argument, or provoke an idea (at the level of analogy)
='lgc'>--="ppl">Bakhtin='lgc'>='lgc'>--> monologism disguised as dialogism ='lgc'>: a single voice playing many parts
analogical thinking='lgc'>:
='lgc'>--Thomas='lgc'>='lgc'>--> (="trms">interpretive) open ourselves to the ="trms">difference of the ="trms">past
='lgc'>--="ppl">Alberti='lgc'>='lgc'>--> (appropriative) relies on re="trms">presentationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list logic; using analogies ="trms">interpretively to the types of ="trms">past we construct
(Viveires's) ='strcls'>*controlled equivocation='strcls'>*
we compare mistaken assumptions on both sides
='strcls'>***="trms">interpretation ='lgc'>=/= multivocality (polyphony)='strcls'>***
='at'>@="nms">apass='lgc'>: what other textual strategies can we develop other than polyphonic (multiculturalism at the level of text)='qstn'>?
='lgc'>[!we should say no to='lgc'>] general thing theory ='lgc'>: tendency to produce overviews, universal accounts of the ="trms">material ="trms">world
="lsts lst1">•="trms">phenomenological ="trms">world of essences that are revealed
="lsts lst1">•="trms">ecological ="trms">world of affordances that are at hand
="lsts lst1">•some ="trms">social ="trms">world of false transcendence
="prgrph">-
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
mirror
ayene
pieces of ="trms"nttrm="metaph,metamorph,metabol,metal">metal that soldiers put on the back and legs
چارآینه
جفای فلک آینه گون ='lgc'>='lgc'>==> self (of the ="trms">poet)
فلک falak ='lgc'>='lgc'>--> ayene-gun ='lgc'>='lgc'>--> jafa
دل del ='lgc'>='lgc'>--> sang ='lgc'>='lgc'>--> transforms stone to blood
="large lg18" stl="font-size:132%">
آینه اسکندری ayene eskandari (was it a telescope='qstn'>? to inform/spy)
ارسطو به فسون و اعداد آن را از قعر دریا برآورد
="lsts lst1">•math اعداد, tricks فسون
mirror ="trms">trap دام آینه
at any moment هرآینه
قبله مساز زآینه
mirror ='lgc'>=/= qibla
آینه گردان
mirror-stepper='lgc'> = sun
="lsts lst1">•seven mirrors هفت آینه='lgc'> = planets
="brkr">
a short essay on ="trms">matter mythology
='lgc'>[...='lgc'>]
Hayula='lgc'>='lgc'>---="trms">literally meaning ‘unformed ="trms">monster’ tells the ="trms">histories of nonhuman ="trms">material and mythologies of ="trms">matter-energy flow in the eye of ="trms">different cultural convertors
='lgc'>[...='lgc'>]
Hayula (Persian='lgc'>: هیولا) (in classical islamic philosophy) mythologically refers to a pre-="trms">cosmological ‘form’ of energy='lgc'>='lgc'>---="trms">literally meaning ‘unformed ="trms">monster'='lgc'>='lgc'>---from which eventually the ‘universe’ and ‘persons’ where created, and ="trms">systematically provokes a meshwork of meanings that ="trms">interrelate notions of energy, form, and selfhood in a pre="trms">modern ="trms">intercultural ="trms">cosmology
='lgc'>[...='lgc'>]
parasitically seeking a host for Hayula nun-human ="trms">histories
='lgc'>[...='lgc'>]
="trms">Memory is not the only and privileged way of connecting the ="trms">past to the ="trms">present. One of many crucial and important ways that ="trms">past comes to effect the ="trms">present is made over form. Form, with its strange logic and efficiency, has the capacity to freeze time. Life as we know it lies in the results of the processes that future forms come to effect the ="trms">present. Any being's very survival depends on its ability to access the zones of continuity and possibility in these processes. How we can ="trms">articulate these forms='qstn'>? What are the operations that connect the form-embedded self to the others='qstn'>?
="large lg3" stl="font-size:111%">
4 billion years ago, the gravitational force of a mass of hydrogen atoms accumulated into a ="trms">dense point of critical state. As a result of this formation new fusions released many sip-offs of ="trms">different energies and ="trms">materials which we perceive today in our bodies and in the light that reaches our eyeballs from the time im="trms">memorial of that hydrogen cloud. This fossil of ="trms">materiality implies the existence of traces of an ancient reality before the existence of the familiar='lgc'>--the terrestrial life. While these traces are gauged in theoretical experiments in which radioactive ratios of nuclides inform us of such ="trms">ancestral events, in Amerindian ="trms">cosmogonies not so ="trms">differently steered hypothesis are explored. Yawanawa, the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin myth of the people of Pano from the western Amazon, ="trms">imagines the anterior of the ="trms">world where nothing existed, yet there only people existed='lgc'>--everything was made of people. Before the diversification and classification of kinds there was a primordial human, as the only substance of which everything eventually fabricated.
Like Yawanawa, Hayula (Persian='lgc'>: هیولا) ="trms">literally in today's usage with the meaning of unformed ="trms">monster, is a ="trms">technical term in ="nms">Iranian-Islamic ="trms">cosmology indicating the first principle of everything ="trms">material of which all other constitutive layers of beings are molded='lgc'>--minerals, plants, ="trms">animals, etc. Hayula in one hand locates the lowest of the lowest, the bottom of the scalar existence where God resides at the very top, and on the other hand possesses a great anatomical plasticity, a persistent pre-="trms">cosmological being that undermines the second law of thermodynamic. First were the object then came the subject='lgc'>--to give away to the results of the stabilization of the in="trms">finite potential for transformation contained in Hayula, as universal substance, a ="trms">matter out of which the ="trms">world could have come to be formed.
The ="trms">narratives of the time before form, an era of pre-="trms">cosmological beings, primordial people with unlimited and unbound corporeality, is the ="trms">story of the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginality of Hayula's virtual potential for being. Hayula, not fully human, tasting beyond morality (destruction, ="trms">anthropophagy, etc.), becomes the subjects of other ="trms">interventions and ="trms">morphs into spheres and features of the ="trms">world='lgc'>--of biological aspects, celestial bodies, humanoid zones, etc.
The realm of Hayula comes to ="trms">interpret, and thus permit and strain, who and how an I can be, at the same time that it provides the vessel for the continuity, the survival, of that I. Here the I is the continuity of an inhabitation of a point of view. It marks a relative ="trms">position within a hierarchical logic that spans the ="trms">cosmos, a hierarchy that ranges from the nonhuman to the human realm and from the demons to the realm of the formless. Followin[...]