[...]orological ="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


="large lg2" stl="font-size:110%"> (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

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(='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
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