[...]
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">-
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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'>==> 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
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'>?
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. Following the classic ="trms">joke, that one goes to a place in order to discover the directions of how to keep out of that place, this project proposal sug="trms">gests to explore the Hayula's experience of self and how it incorporates destabilizing its, which might permit or prohibit seeing beyond its conditions.
In another level of description we will look at the concept of Hayula as a device in cross-catalytic ="trms">relations in ="trms">matter-energy flows, looking at it as a semi ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical and physical nonlinear model for structure-generating processes that populate our ="trms">world. How attractors and transistors consolidated ="trms">different energy flows of certain intensities to gain access to self-organization='qstn'>? The energy ="trms">trapped in winds and currents, atmosphere and hydrosphere, solar energy that plants capture through photosynthesis, has clocked ="trms">societies for centuries and gave them rhythm. A small fraction of a plant life that has powered most of civilization's ="trms">past intensifications. Enormous reservoir of oceanic and atmospheric energy fuels a great variety of self-organized structures='lgc'>: tornadoes, cyclones, pressure blocks, and, more importantly for human ="trms">history, wind circuits. These forms of spontaneous structural generation sug="trms">gest that inorganic ="trms">matter is much more variable and creative than we ever ="trms">imagined.
='lgc'>[...='lgc'>]
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(="ppl">Wietske ="ppl">Maas)
="trms">materiality that is ="trms">specific to the eye
similar to a plant, the eye is not a simple aperture to absorb light, but a filter to mitigate external stimuli.
un="trms">veil vision as a process of chemical contamination and di="trms">gestion stemming from plants. vision is rooted in the ="trms">materiality of di="trms">gestion.
the human eye is an organ complicit with plant photosynthesis.
in fact, seeing is a process of photosynthesis. as much as plant photosynthesis absorbs ="trms">excessive light and turns it into the carbon structures of sugar molecules, the human eye has to mitigate light and turn it into the neural structure of vision, cognition, and ="trms">memory. in this process the eye protects itself from the corruptive ="trms"nttrm="metaph,metamorph,metabol,metal">metabolism of light, tapping into some ="trms">ancestral mechanism shared with plants.
if human eye protects itself like a plant, we can think of photosynthesis itself as a ="trms">sort of primeval organ of vision sp="trms"nttrm="already,spread">read out across the skin of the vegetable kingdom.
="trms">material commonality (worth exploring)
incarnate an external organ of vision
our tie with the general ="trms"nttrm="metaph,metamorph,metabol,metal">metabolism of light
cor="trms">relations between human vision and the organic ="trms">world
using a ="trms">technique to record the surface of reality or using to reveal the ="trms">internal chemical com="trms">position of ="trms">matter
in the chromatogram, a light reaction reveals the inner chemistry and transforms ="trms">matter com="trms">position into visual patterns
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="trms">different regime of visibility
light is not just a stream of waves to be passively refracted and recorded but an active and autonomous medium of image-making
mineral kingdom ='lgc'>-- forces that drive the becoming of both organic and inorganic ="trms">matter
drive to formation (Bildungstrieb)
“Runge's willingness to attribute a life force to chemicals is a continuation of Romantic ="trms">natural philosophy but meshed with Geothean ="trms">morphology and experiment.” (Leslie)
chromatogram is an image, which discloses it's own bodily formation
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here our focus should shift from the eye as a globular organ in the head of a vertebrate ="trms">animal to the eye as an epidermic lens, a light-mitigating organ that attenuates the ="trms">visceral contamination of radiation.
our inseparable alliance with plants
our eyes are immersed within a vegetative ="trms"nttrm="metaph,metamorph,metabol,metal">metabolism of a kind. we look at plants, but plants have al="trms"nttrm="already,spread">ready cannibalized our gaze as they become part of us looking back at them.
complex architecture of light='lgc'>:
plant photosynthesis is probably the most abused ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor and analogy of life, widely quoted across a diverse spectrum of schools of thought to justify ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ideologies. it is believed that photosynthesis is behind a process of energy accumulation central to ="trms">natural equilibrium and the food chain. however, there are various ways the process of light ="trms"nttrm="metaph,metamorph,metabol,metal">metabolism could be understood. it could also be understood as a process towards cosmic corruption and fermentation, or as a process towards more “complex architecture of light”.
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='lgc'>[...='lgc'>]
(="ppl">Ilana ="ppl">Halperin)
corporeal mineralogy
we are autobiographical trace fossils
what constitutes life in the ="trms">world of geology='qstn'>?
microbes feasting on the mineral bodies of stones
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more ="trms">animal than mineral
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big bang, first second of existence, second second, what is going on with the ="trms">materiality
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the dark ="trms">matter, in Caecilian Kircher, we don't know what it is
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='lgc'>[...='lgc'>]
='lgc'>[Gholam Hossein Rahimi ='lgc'>+ Abd Al-Rasul Emadi, 79113902605.pdf='lgc'>]
it is “proven” that location is not ="nms">hayula (nor apparition)
="nms">hayula is anything that can have many faces ='lgc'>[this is ="trms">greek='lgc'>]
="trms">according to ="ppl">Aristotle='lgc'>: ="trms">matter cannot separate itself from ="nms">hayula (bzw. its apparition) but it can from its location.
in another sense, location is sometimes close to ='thdf'>the notion of ‘face’ (surat صورت) of the ="trms">matter, because it constitutes where the ="trms">matter ends and where does it begins.
="ppl">Avicenna='lgc'>: location is separate from located
‘location is the limitation of ="trms">matter’
location and ="trms">causality='qstn'>? ‘there’ (hamanja همانجا) is not ‘the reason’ (elat علت)
for him='lgc'>: ‘makan chizi joz nahayat-e jesm-e havi nist’ (مکان چیزی جز نهایت جسم حاوی نیست)
(location/place is nothing but the limits/ends/finalities of the holder or the comprising thing)
two locations meeting each other
="ppl">Avicenna disagrees that ="nms">hayula could be location, because he argues that ="nms">hayula only accepts the significant apparition and not any.
some has believed that the location is the face of ="trms">matter, because the ="trms">matter is at its face/apparition the same way it is at its place/location.
the ="trms">matter/jesm/ جسم doesn't move out of its face rather it moves within its face.
water -to='lgc'>-> air ='lgc'>[this is apparition='lgc'>]
location -to='lgc'>-> located ='lgc'>[this cannot be!='lgc'>]
هیولای ثانی ="nms">hayulaye sani (secondary ="nms">hayula) ='lgc'>: it has act/ also is able to its “next level”
='lgc'>[they haven't thought about ='thdf'>the notion of gravity.='lgc'>]
جسم jesm='lgc'>: body, object, substance, ="trms">matter, corpus, flesh
when the ="trms">matter/jesm/جسم leaves the space it takes orientations/coordinations/ab'ad/ ابعاد with itself away from that locality/place/makan/مکان
location/makan/ مکان ='lgc'>: when ="trms">matter is in location, the location is.
void/khala’/ خلاء='lgc'>: when location is emptied of ="trms">matter, it is void.
for ="ppl">Avicenna, ="trms">matter/jesm/جسم (can) have mental (zehni ذهنی) and ="trms">hallucinative (vahmi وهمی) derivatives that are accessible in all its axis/directions (ab'ad ابعاد).
='lgc'>[we have to consider that here ="trms">hallucination/vahm/وهم is a strong ="trms">category of thought, it opposes reason/aghl/عقل, it is a device that ="ppl">Avicenna regularly uses in his research.='lgc'>]
for Pythagoras, void/khala’/خلاء is hole through which the universe breathes.
for them void was that which is between the ="trms">natural numbers; 1, 2, 3, etc.
(they didn't distinguish between numbers and ="trms">matters)
گسست/Gosast/rupture can only happen in corporal ="trms">matter
='lgc'>[porosity, has ="trms">social and ="trms">material meanings='lgc'>: a ="trms">measure of the void, the “accessible void”. and a ="trms">sorting algorithm, ability to absorb fluids, and volume of bodies='lgc'>] ='lgc'>[relates to ="ppl">Aristotle's notion of ="trms">matter that which resists='lgc'>='lgc'>---the resistance of ="trms">matters='lgc'>]
for ="ppl">Avicenna, the extension of admixtures is as follows='lgc'>:
="lsts lst1">•two ="trms">matter from two ="trms">different corporalities mix
="lsts lst1">•two dimensions mix
="lsts lst1">•one dimension and one ="trms">matter mix
ذات zat='lgc'>: being, essence, substance, ="trms">nature, the very core self of, same, identity of, spontaneousness, ="trms">material object,
="prgrph">-the Zat/essence...
what is when apparition enters void='qstn'>?\
زمان سمتی zaman-e samti ='lgc'>: directional time (='qstn'>?) ='lgc'>[='at'>#archive='lgc'>]
for ="ppl">Avicenna location and located are inseparable, location is holder or an exterior or outer surface of the located.
for him, void has two problems='lgc'>: (1) the void's dimensions will mix with the ="trms">matter's dimension. (2) void is in="trms">finite, therefore movement is impossible, since there is part of the universe that is not void therefore there can't be void in the universe since it has to be in="trms">finite.
Hayula has no resistance to ="trms">different apparitions/surat/صورت
surathaye jesmani صورتهای جسمانی
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='lgc'>[...='lgc'>]
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pandora’s complexity
purely (='qstn'>?) ="trms">material objective ="trms">agent (evolving='qstn'>?)
Hayula='lgc'>--the first principle of everything ="trms">material
bi-surat بی صورت
اشکال تن ashkal-e tan='strcls'>***
virtual proto-humanity (to ="trms">different corporalities) ='lgc'>='lgc'>--> pre-organic / ="trms">anthropo='strcls'>*="trms">morphic='strcls'>* ='lgc'>='lgc'>--> ="trms">inter-corporal predation ='lgc'>='lgc'>--> (sets post-mythic ="trms">relations between ="trms">species) ='lgc'>='lgc'>--> trans-="trms">ontological intentionalities
="nms">hayula is a state of latency or potentiality ='lgc'>='lgc'>--> possibility of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis in ="trms">interpersonal ="trms">relations...
every apparition ="trms">demands a recipient
(مولوی) ="ppl">Rumi wants to be able to ="trms"nttrm="already,spread">read the return-state to the ="nms">hayula='lgc'>:
تبدیل شدن به tabdil shodan='lgc'>:
...be arkan (ارکان ="trms">instrument)
...be heyvan (حیوان ="trms">animal)
...be jan (جان aliveness='qstn'>? liveliness of artifacts='qstn'>? ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">agency)
...be hilat (حيله, tech='lgc'>='lgc'>---means ='and'>& ways) ='lgc'>[tech='qstn'>? ='at'>#ruse='lgc'>]
(in ="ppl">Rumi='lgc'>:) ruse ='lgc'>==> قید صید gheid-e seyd
="ppl">Hafez is all about farib (فریب ruse)
="trms">material ="trms">agents='lgc'>: ='lgc'>{//complex forms of movement //affiliation into space='lgc'>}
stones, a substance indigenous to every place. (those who give up or try to stop or turn back become stones.)
the ="trms"nttrm="metaph,metamorph,metabol,metal">meta-fall of the ="trms">material (in ="nms">hayula هیولا)
apparition/surat/صورت (essence/mahiyat/ماهیت)='qstn'>?
="trms">matter/madeh/ماده (hast/هست/being/is-there)='qstn'>?
='lgc'>--(surat)='lgc'>='lgc'>-->='lgc'>--(surat)='lgc'>='lgc'>-->
="trms">animal='lgc'>='lgc'>---flora='lgc'>='lgc'>---inanimate='lgc'>='lgc'>---="nms">hayula
='lgc'><='lgc'>--(madeh)='lgc'>--='lgc'><='lgc'>--(madeh)='lgc'>--
in ="ppl">Sohrevardi, he removes the light as projection and ray-tracing, and proposes a theory of light (of theory of being) as “Filter” (veril='qstn'>?, hejab حجاب). (there is no filter between the sphere of the eye and the sphere of the planet Mars.)
apparition is essential or part of the essence or itself the essence
Hayula='lgc'>: mojude mobham o bi-ta'ayon, joz ghove-e mahz va este'dad-e serf nist. (jesme basit)
هیولا='lgc'>: موجود مبهم و بی تعین, جز قوه محض و استعداد صرف نیست
(جسم بسط)
='lgc'>[...='lgc'>]
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(="ppl">Delanda)
we are taking “real ="trms">history” as starting-point
="prgrph">-to capture the dynamics of human ="trms">historical processes, we must allow the nonhuman physics to infiltrate the human ="trms">society='lgc'>='lgc'>---complex ="trms">materials that form human culture. ='lgc'>='lgc'>--> (for example) water in its several distinct states (solid, liquid, gas) in phase ="trms">transition (intensity of temperature)='lgc'>='lgc'>---that which human ="trms">society “see” as ="trms">material-change
='thdf'>example of spontaneous structural generations are coherent waves='lgc'>:
='strcls'>*solitons='strcls'>* - forming in many ="trms">different types of ="trms">materials, from tsunamis (ocean waves) to lasers. ='lgc'>='lgc'>--> ='strcls'>*attractors='strcls'>* ='lgc'>{stable states, which can sustain coherent cycles activity ='lgc'>{periodic / chaotic='lgc'>}='lgc'>}
='strcls'>*monsoon='strcls'>* - a wind circuit that has powered all sail ships in Asian waters for centuries='lgc'>='lgc'>---in those ="trms"nttrm="disturban">urban centers in contact with monsoon, knowl="trms"nttrm="knowledge,Knowledge">edge of its dynamical behavior and ="trms">skills in tapping its energy accumulated.
“="trms">materials” are ='lgc'>{-energetic -genetic -="trms">linguistic='lgc'>} ='lgc'>='lgc'>--> the flow of human and the ="trms">animal gene we have domesticated
the ="trms">specific dynamic pattern of turbulent ="trms"nttrm="disturban">urban evolution in (European) towns should not be view as the result of “progress” but as the result of certain dynamics that intensify the accumulation of knowl="trms"nttrm="knowledge,Knowledge">edge and ="trms">technologies, and of certain institutional norms and organization. for instance, the 11th century industrial revolution can be viewed in terms of reciprocal stimulation between ="trms">technologies and institutions, fueled by='lgc'>: -solar energy (agricultural) -gravitational energy (water) ='lgc'>='lgc'>--> to power grain wills ='lgc'>='lgc'>--> intensified by the flow of money.
='strcls'>*="trms">story of the bone='strcls'>*
(organism never forgot its mineral o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins)
in organic ="trms">world, soft tissue (gels and aerosols, muscle and nerve) reigned supreme until 500 million years ago. at that point, some of the conglomerations of fleshy ="trms">matter-energy that made up life underwent a sudden mineralization, a new ="trms">material for constructing living creatures emerged='lgc'>: bone. it is almost as if the mineral ="trms">world that had served as a substratum for the emergence of biological creatures was reasserting itself...
genes as ="trms">sorting algorithms, are themselves ="trms">sorted out by selection pressures such as='lgc'>: -climates -predators -parasites
structure-generating processes ="trms">sort things (1) take heterogeneity ='lgc'>[collection of ="trms">materials='lgc'>='lgc'>---pebbles, genes, roles, etc.='lgc'>] (2) homogenize them ='lgc'>[through ="trms">sorting operations='lgc'>] (2) consolidate them (into more permanent state)
catalyst='lgc'>: a chemical substance capable of “recognizing” ="trms">specific ="trms">material and altering that ="trms">material's molecular state ='lgc'>='lgc'>--> now it reacts with certain substances with which it would not normally react.
catalyst provokes a meeting of two substances
autocatalytic loops
super="trms">position (="trms">interconnection of diverse overlapping elements),
catalysts,
stable patterns,
spatial ="trms">intervals,
sedimentation,
cooling magma,
threshold of crystallization,
vicious fluid,
molten ="trms">materials,
bifurcation,
="trms">densification,
intensification,
reinforcements,
injection,
nucleation events,
dislocations,
endogenous,
endogenous stable states,
chemical clocks,
aggregate,
consistency,
elementary atoms,
stratified structures,
="trms">interlocking (matching temporally),
="trms">species ='lgc'>='lgc'>--> (gene pool of a ...)='lgc'> = an organic stratified structure
stratifies structures involve simple form of ="trms">causal ="trms">relations='lgc'>='lgc'>---one arrow from cause to effect ='lgc'>[we can see this modality in the creation of institutions='lgc'>]
coal is the product of one of several types of mineralization that organic ="trms">matter can undergo, and submitted by “civilizations” to de="trms">posit intensive exploitation ='lgc'>='lgc'>--> flow of nonhuman energy ='lgc'>==> fuel its industrial revolution
industrial age='lgc'> = the crossing of a bifurcation where previous autocatalytic dynamics come to form a self-sustaining autocatalytic loop.
(both) industrial revolution and biological evolution, they lack ='lgc'>[rpgressive direction nor consistent drive toward complexification='lgc'>='lgc'>---some ="trms">species complexity while others simplify
cities as real transformers of ="trms">matter and energy
cities are open or dissipative (esraf اسراف) ="trms">systems, with ="trms">matter-energy flowing in and out continuously
(in autocatalytic loops) the t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigger-flow ="trms">interactions='lgc'>: ="trms">interlocks a series of separately reproductive ="trms">systems into a single ="trms">interactive reproductive ="trms">system
anti="trms">market ='lgc'>='lgc'>---money='lgc'>='lgc'>--> mining regions ='lgc'>==> intensified coa extraction ='lgc'>==> iron production ='lgc'>-='lgc'>='lgc'>--> ='lgc'>[steam='lgc'>] mechanical energy ='lgc'>-='lgc'>='lgc'>--> cotton textiles ='lgc'>-='lgc'>='lgc'>--> flow of profits ='lgc'>===money='lgc'>==> experimentation with coal, iron, steam
="trms">skill / know-how='lgc'> = catalytic info
(info capable of bringing together and amplifying flow of energy and ="trms">materials)
economies of agglomeration (anbashtegi انباشتگی)
the law of diminishing returns (bazdeh nozuli بازده نزولی)
a point at which the level of profits or benefits gained is less than the amount of money or energy invested. (image)
illumination ='lgc'>='lgc'>--> coal gas
motorization ='lgc'>='lgc'>--> steam
knowl="trms"nttrm="knowledge,Knowledge">edge is an input of production which exacts high transaction costs. only where patents are perfectly enforceable will information be allowed to flow through ="trms">markets, else anti="trms">markets will prefer to ="trms">internalize it into their hierarchies. one way a corporate hierarchy may ="trms">internalize knowl="trms"nttrm="knowledge,Knowledge">edge is by funding a research laboratory.
at some point ="trms"nttrm="disturban">urban ="trms">societies would have reached a point of saturation, and the intensification would have ceased. but electricity ="trms">simultaneously increased the flow of energy and the potential uses of that energy.
automated formal ="trms">systems ='lgc'>==> victory of analytical over ="trms">embodied knowl="trms"nttrm="knowledge,Knowledge">edge (the self-taught inventor of the 19th century)
='lgc'>='lgc'>--> unbalance of power between informal and formal knowl="trms"nttrm="knowledge,Knowledge">edge
(factory='lgc'> = planned autocatalytic loop)
the ="trms">science of centralization
="prgrph">-powerful computers allow the centralized control of geographically dispersed activities='lgc'>='lgc'>---coordinate and monitor compliance with central plans ='lgc'>==> ="trms">internalization of anti="trms">market institutions
the fully coexistence of the autocatalytic loops='lgc'>:
the digital / the energetic / the ="trms">material
='lgc'>==> accumulation of hierarchical structures
="large lg6" stl="font-size:120%">
are computers evolving in the direction of ="trms">routinization='qstn'>?
="prgrph">-eroding the combinatorial richness of knowl="trms"nttrm="knowledge,Knowledge">edge and making flows of information ever more sterile='qstn'>?
future turns out to belong to hierarchies='qstn'>?
="prgrph">-human ="trms">history is a ="trms">narrative of ="trms">contingencies, not necessities, of missed opportunities to follow ="trms">different routes of development, not of a nonlinear succession of ways to convert energy, ="trms">matter, and information into cultural products.
='lgc'>[...='lgc'>]
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the gene tells the flesh='lgc'>: “you are a human” or “you are a...”
='strcls'>**the flesh does not know any organs, continues pulsing to its own rhythms
(how to understand) activities of processes in other spheres of reality
living creatures and their inorganic counterparts
(G. Simmons='lgc'>:) “the flow of energy and mineral nutrients through an eco="trms">system manifest themselves as actual ="trms">animals and plants of a particular ="trms">species.”
="large lg3" stl="font-size:111%">
biomass='lgc'> = circulation of flesh
plants biting into the ="trms">system of solar radiation='lgc'>='lgc'>---capturing its sugars
in a sense “higher” ="trms">animals are just fancy decorations in an eco="trms">system
(decorative large predators)
eco="trms">system='lgc'> = suc[...]