[...]hers='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.
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='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
="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
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
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.
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Hayula has no resistance to ="trms">different apparitions/surat/صورت
surathaye jesmani صورتهای جسمانی
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='lgc'>[...='lgc'>]
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'>='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
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="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'>='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'>='lgc'>==> intensified coa extraction ='lgc'>='lgc'>==> iron production ='lgc'>='lgc'>='lgc'>---> ='lgc'>[steam='lgc'>] mechanical energy ='lgc'>='lgc'>='lgc'>---> cotton textiles ='lgc'>='lgc'>='lgc'>---> flow of profits ='lgc'>='lgc'>===money='lgc'>='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'>='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'>='lgc'>==> ="trms">internalization of anti="trms">market institutions
the fully coexistence of the autocatalytic loops='lgc'>:
the digital / the energetic / the ="trms">material
='lgc'>='lgc'>==> accumulation of hierarchical structures
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.”
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'> = succession of plant assemblages ='lgc'>='lgc'>==> stable states ='lgc'>='lgc'>==> climax
eco="trms">system='lgc'> = a blind groping from stable state to stable state in which each plant assemblage creates the conditions that stabilize the next one.
continental forest ='lgc'><='lgc'>='lgc'>--- stability ='lgc'>{the capacity to maintain a state with relatively minor ="trms">internal fluctuations='lgc'>}
islands ='lgc'><='lgc'>='lgc'>--- resilience ='lgc'>{the capacity to absorb major external and ="trms">internal fluctuations by switching between several alternative stable states='lgc'>}
cities ="trms">interaction with microorganisms
medieval cities ='lgc'>='lgc'>---islands='lgc'>='lgc'>--> ='lgc'>{-concentration of energies -low degree of ="trms">species heterogeneity (mainly humans)='lgc'>}
medieval European towns ='lgc'>-='lgc'>='lgc'>='lgc'>---> isolated islands ='lgc'>{/heat /food-web /cultural='lgc'>}
cattle as storage devices
process of shortening and redirecting food chains
biomass ='lgc'>["="trms">natural” state='lgc'>] ='lgc'>='lgc'>='lgc'>---> cooked biomass ='lgc'>='lgc'>='lgc'>---> processed through the “civilizing” power of fire='strcls'>*
='lgc'>{raw ='lgc'>=/= cooked='lgc'>} ='lgc'>='lgc'>==> legend/myth
='lgc'>='lgc'>--> the cultural ="trms">materials that accumulated unconsciously, ="trms">sorted out by the pressure of the parasites themselves='lgc'>='lgc'>---germs and humans formed a meshwork
food ='lgc'>~ flow of flesh
culture is not a completely separate sphere of reality, but instead mixes and blends with flows of organic (and even mineral) ="trms">materials.
flow of genetic ="trms">materials
gene / eco="trms">system
| \
homogeneous ='lgc'>=/= heterogeneous
='strcls'>*genes tease out a form out of an active flesh
(genes ='lgc'>~) replicators began not only merely to exist, but to construct for themselves containers, vehicles for their continues existence.
="prgrph">-how these “replicators” created constructs out of flesh and bone ='lgc'>='lgc'>='lgc'>---> then how did ‘self’ emerged in this='qstn'>?
(layers)
genotype .../.../.../.../... phenotype
| | |
info ="trms">coded | self organizing | adaptive traits
into genes | processes (stable) | of a plant / ="trms">animal
human gene is variable du to='lgc'>: ='lgc'>{1-eco="trms">system 2-taboos='lgc'>}
(ancient) migrations ='lgc'>: vehicle for the mechanism of evolution that today is producing the greatest evolutionary effect, allowing the incorporation of new genes into established gene pools, enhancing ="trms">intrapopulation and reducing ="trms">interpopulation variability.
="large lg18" stl="font-size:114%">
='lgc'>[leas normative and binding='lgc'>] to other cultures ='lgc'><='lgc'>-- culture ='lgc'>='lgc'>--> to the same culture ='lgc'>[central to ="trms">society='lgc'>]
strata='lgc'> = reproductive niche
(niche ='lgc'>: adjusted timing and quality)
hierarchy building='lgc'> = ='lgc'>{-homogenization (by a ="trms">sorting process) -consolidation (through ="trms">coding into legal, ="trms">religious, and other formal regulations)='lgc'>}
limits of bounded rationality (عقل معاش aghle ma'ash='qstn'>?)
(Bounded rationality is ='thdf'>the idea that in decision-making, rationality of individuals is limited by the information they have, the cognitive limitations of their minds, and the ="trms">finite amount of time they have to make a decision.)
='lgc'>='lgc'>--> ='thdf'>for example soil loss, due to careless exploitation of the forests’ resources has been a constant threat to ="trms"nttrm="disturban">urban centers throughout ="trms">history. most ="trms"nttrm="disturban">urban civilization were able to pass their genes for only seventy generations before they ran out of soil ='lgc'>='lgc'>='lgc'>---> although some ="trms">material and energy flows can be “="trms">socialized” (submitted to cultural control), in practice many are not.
="large lg26" stl="font-size:105%">
(my ="trms">interest and work on ="nms">hayula is about='lgc'>:) the creative ="trms">morphologies that have always resided outside the (west versus east) homoestatic text of the self and other
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contemporary US film ="trms">bestiary ='lgc'><='lgc'>==
="lsts lst1">•EC comics ='lgc'>='lgc'>--> popular weird fantasy, ="trms">horror ="trms">science ="trms">fiction
="lsts lst1">•creepy magazine
="lsts lst1">•the twilight zone ='lgc'>='lgc'>--> ="trms">horror, ="trms">science ="trms">fiction, suspense, comedy
="lsts lst1">•film noir ='lgc'>='lgc'>--> flawed character hero ='lgc'><='lgc'>== german expressinonist cinematography
="lsts lst1">•crypto="trms">zoology (adventure)
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division's of life
="prgrph">-monolithic notion of the mind has been challanged by psychology and ="trms">phenomenology
biology has been previously essentially ="trms">zoocentric ='lgc'>='lgc'>--> monolithic notion of the body ='lgc'>='lgc'>--> medically proper ="trms">animal body ='lgc'>=/= if we ="trms">zoom in the living canvas, organisms blend into a pointil="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list landscape in which each dot of paint is also alive ='lgc'>='lgc'>--> ="trms">symbiosis, gaia, prokaryotic sex (omnisexuality)
gaia ='lgc'>='lgc'>--> biosphere und understood not as environmental home but as body (physiological process)
bacterial omnisexuality ='lgc'>='lgc'>--> fluid genetic transfers='lgc'> = sexual
='lgc'>=/= unitary self assumed in the ="trms">zoocentric model
medieval microcosmic
cor="trms">respondences among prokaryotic, eukaryotic, ="trms">zoological and geophysiological (gaian) levels
='lgc'>='lgc'>--> holonomic continuum ='lgc'>='lgc'>--> ='strcls'>*a type of individuality that is spatially and temporally more in="trms">="trms"nttrm="cluster,club">clusive='strcls'>* ='lgc'>[-='mywrk'>my research on ="nms">ajayeb has been more tended on the temporal in="trms">="trms"nttrm="cluster,club">clusivity='lgc'>]
='lgc'>='lgc'>==> (in new biology) ="trms">chimerical body='lgc'>: hybrid of bacterial ="trms">species ='lgc'>--="ppl">Sagan='lgc'>='lgc'>--> like that many headed ="trms">beast, the micro="trms">beast of the ="trms">animal cell combines into one entity bacteria that were o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginally freely living, self-sufficient and ="trms"nttrm="metaph,metamorph,metabol,metal">metabolically distinct
="lsts lst1">•when respirers entered and did not kill but, rather, were incorporated by larger anaerobic archaebacteria
="lsts lst1">•mitochondria are the descendants of bacteria that had be come lodged within the cells of ="trms">animals and plants
bacteria ='lgc'>='lgc'>==> eukaryotic cell
(the ="trms">fable of) ='lgc'>[Spencer's='lgc'>] ="trms">animal ="trms">world as a “gladiator's show” ='lgc'>='lgc'>--> evidence for parasitism and competition (='lgc'>~ ="trms">social progress in 19th century)
the grass-green photosynthetic organelles of all plants may be the descendants of a single, ="trms">wildly successful bacterium, now shackled, albeit gently, in its cytoplasmic prison
="prgrph">-="ppl">Sagan
='strcls'>*all cells with nuclei (a unicellular amoeba or amultibillion-cell anaconda) ='lgc'><='lgc'>== orgiastic encounters (eating, infecting, engulfing, feeding on, having sex with and so on) among quite ="trms">different types of bacteria='strcls'>*
(plant cell) ="trms">chimera='lgc'> = protective anaerobic host cell ='lgc'>+ ="trms">internally multiplying photosynthetic bacterium ='lgc'>+ respiring bacteria
="trms"nttrm="metaph,metamorph,metabol,metal">metabolic waste product of the mutation ='lgc'>='lgc'>==> atmospheric oxygen ='lgc'>='lgc'>--> catastrophic ='lgc'>='lgc'>--> energetic catalyst ='lgc'>='lgc'>--> ...
fermenting bacteria (like trolls or elves in a cosmic fairy tale) dwelling underground ='lgc'>='lgc'>--> stromatolite
army of mutants that evolved in the aftermath of the oxygen infusion (the greatest pollution crisis the earth) ='lgc'>='lgc'>==> human beings
="trms">chimerical eukaryotic ="trms">system='lgc'>:
='strcls'>*spirochete='strcls'>* ='lgc'>[...='lgc'>] at the ="trms"nttrm="knowledge,Knowledge">edge of larger cell, sites of leakage supplying a constant flow of food ='lgc'>[...='lgc'>] renounced their former freedom of movement in order to permanently attach ='lgc'>='lgc'>==> a means of locomotion and food acquisition
="lsts lst1">•spirochete and mad talent, lyrical drive, (tubercle patients were orators or grandios liars)
='lgc'>[='strcls'>*='lgc'>]human body='lgc'>: an architectonic compilation of millions of ="trms">agencies of ="trms">chimerical cells
eukaryotic cells leveling cytoplasmic calcium concentrations ='lgc'>='lgc'>==> ='lgc'>[our='lgc'>] calcium phosphate of bone (mineral infrastructure of our bodies)='lgc'>:
because seawater concentrations of calcium are often four orders of magnitude higher than ='lgc'>[one in ten million='lgc'>], ocean-dwelling cells must exude calcium to avoid poisoning. in the full-fathomed sea did the bones of our ="trms">ancestors and the shells of their eukaryote relatives evolve. skeletons dramatize an ancient waste, whispering a ghostly testimony to the useful ="trms">internalization of hazardous waste sites. this givesa good indication of how life within the general economy evolves to deactivate, sacrifice and eventually incorporate the d="trms"nttrm="danger,stranger">angerous ="trms">excesses that accrue from its solar growth. -="ppl">Sagan
='lgc'>='lgc'>--> the body is multiple (even if orchestrated by vicis="trms">situdes and the need for harmony over evolutionary time
='lgc'>='lgc'>--> ='strcls'>*="trms">nature is ="trms">chimerical through and through='strcls'>*
="trms">intraorganismic genetic transfers
='strcls'>*health='lgc'> = ="trms">matter of maintaining an ="trms">ecology ='lgc'>=/= ="trms">matter of defending a unity='strcls'>*
='lgc'>[='strcls'>*='lgc'>]body='lgc'>: ornately elaborated mosaic of microbes in various states of ="trms">symbiosis
the ="trms">fiction of the self
='strcls'>**self is not only corporal but corporate='strcls'>**
="prgrph">-="ppl">Sagan
telescopic ="trms">technologies ='lgc'>='lgc'>==> Earth as a living entity ='lgc'>='lgc'>~= gaia='lgc'>: (a ="trms">species of noble lie) biosphere behaives as a body
="prgrph">-temperature, pH and the distribution of reactive gases have remained extraordinarily stable for hundreds of millions of years
="large lg42" stl="font-size:105%">
="trms">animal body ='lgc'>='lgc'>--> exposed to ="trms">natural selection ='lgc'>=/= living Earth
="lsts lst1">•gaian ="trms">worldview
="lsts lst1">•animism
="lsts lst1">•native Americanism
="lsts lst1">•deep ="trms">ecologism
='lgc'>='lgc'>--> inhabits the ="trms">responsive tissues of a planet-sized complex organism
='lgc'>--threatening='lgc'>='lgc'>--> into the muck of planetary personification New Age joy ='lgc'>[='lgc'>='lgc'>='lgc'>---> ='gtrw'>go to the latest godzilla film industrial apologetics and ="trms">ecological satanism ='lgc'>='lgc'>--> tales of human accountability='lgc'>]
='lgc'>='lgc'>--> ='strcls'>*biocentrism='strcls'>* ='lgc'>[of our time 2019='lgc'>] ='lgc'>='lgc'>='lgc'>~=> noble ="trms">fictions
cross-disciplinary ="trms">science
mytho="trms">poetic
atmospheric chemistry
earth='lgc'>: organized, self-contained look of a live creature, full of information, marvelously ="trms">skilled in handling the sun
="prgrph">-="trms">Lovelock
='lgc'>--depending='lgc'>='lgc'>--> on the forever unfinished and ="trms">eroticized ="trms">nature of human ="trms">symbolization
gaia ='lgc'><='lgc'>== ="trms">narrative ="trms">integration of ="trms">cosmology and morality (='lgc'><='lgc'>-- can we do without it='qstn'>?)
eukaryote made from prokaryotes and of the mesocosmic level of ="trms">animal and plant bod-ies made from reproducing eukaryotes
(three billion years ago, the oldest type of sex on the planet='lgc'>:)
bacterial omnisexuality ='lgc'>='lgc'>--> promiscuous='lgc'>: not delimiting sexual exchanges with ="trms">species barriers (='lgc'>+ it needs ="trms">intermediaries such as plasmids or viruses to do so)
='lgc'>='lgc'>--> lateral transfer
omnisexuality='lgc'>: a means of genetically “locking” together once-diverse groups (of prokaryotes)
bacterial crowding ='lgc'>='lgc'>==> life on earth
="large lg46" stl="font-size:130%">
endo="trms">symbiosis='lgc'>: one organism swallow another without di="trms">gesting it ='lgc'>='lgc'>==> o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of new ="trms">species ='lgc'>[<='lgc'>=/= gradual accumulation of mutations='lgc'>]
cancer ='lgc'><='lgc'>== rampant multiplication of the occasionally vampiric mitochondria
bacteria's bodies are so genetically open, that the very concept of ="trms">species falsjfies their character as a unique life form
="ppl">Sagan
this ="trms">zoological “I” ='lgc'>[is open to radical revision='qstn'>?='lgc'>]
model of ="trms">zoocentrism='lgc'>: encased self
(='qstn'>?what are ="nms">ajayeb) ="trms">bestiary's ="trms">aesthetic model of a ="trms">difference (='lgc'>=/=='qstn'>? ="trms">zoocentric model)
='lgc'>--Burgess='lgc'>='lgc'>--> ="trms">interference patterns generated by a series of ="trms">symbiotically living form ='lgc'>='lgc'>==> artist
as an organism's connections to the external envimnment grow, that environment becomes its body ='lgc'>[='lgc'>=/= ="frds">Sina='lgc'>]
snail
snail whose house is carried on his back, the “case” of the “self” has been moved, through an incorporation of what once would have been called inanimate ="trms">matters='lgc'>--organically worked and reworked
="prgrph">-subjective identities always al="trms"nttrm="already,spread">ready und ergoing active (de)com="trms">position
="prgrph">-(="trms">relations of) physiological identity and psychological subjectivity link up
="ppl">Sagan trying to relativize that ="trms">zoocentric bedrock of “self”
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political ="trms">chimeras
chiefs’ talk
fluent in a ="trms">verbal genre
formalized speeches directed either to leaders of other groups (Southern Amazon in multiethnic and multi="trms">lingual ="trms">system of Upper Xingu) or to their own people, depending on the context in which they are delivered
='lgc'>--Guerreiro='lgc'>='lgc'>--> both the chief and his audience are ="trms">symbolically constructed as “paradoxical” subjects characterized by contradictory predicates
="lsts lst1">•='strcls'>*how uncertainty can enact an exchange of perspectives='strcls'>* (through which the identities of the group and the chief are produced)
(from a gift-theory perspective) chief='lgc'>: donator of goods and words, and a receiver of spouses ='lgc'><='lgc'>-- unilateral direction ='lgc'>='lgc'>==> “chieftaincy کدخدايى='lgc'>: a place of nonexchange” ='lgc'>[='lgc'>~ signs are deprived of their circulation value ='lgc'>+ reciprocity is denied under the ="trms">demand that ="trms">society make visible the foundations of power, maintaining them under the control of the collective body='lgc'>] ='lgc'>='lgc'>--> ‘creditor ="trms">position of chief’ would imprison power and assume control of the place where it could emerge ='lgc'>=/= ="trms">society of the state
ritual polity
public rituals are the main motor of collective life / ='at'>@="nms">apass
chieftaincy ='lgc'><='lgc'>='lgc'>--> ritual
ritual con="trms">densation='lgc'>: the ="trms">simultaneous enactment of nominally contrary modes of ="trms">relationship='lgc'>:
="lsts lst1">•affirmations of identity are at the same time testimonies of ="trms">difference
="lsts lst1">•displays of ="trms">authority are also de="trms">monstrations of subordination
="lsts lst1">•the ="trms">presence of persons or other beings is at once corroborated and denied
="lsts lst1">•secrets are ="trms">simultaneously dissimulated and revealed
="lsts lst1">•
='lgc'>='lgc'>==> combination of contra="trms">dictions ='lgc'>='lgc'>==> distinctive context of ="trms">communication
ritual efficacy of images and objects
ritual ="trms">relation to mnemonic ="trms">technologies
="trms">relations between images and words
='lgc'>--="ppl">="ppl">Severi='lgc'>='lgc'>--> concept of ="trms">chimera helps (an indigenous mode='qstn'>?) in understanding power and dealing with it
(="ppl">="ppl">Severi and Lagrou ='lgc'>+ Guerreiro)
='lgc'>[='strcls'>*='lgc'>]="trms">chimera='lgc'>: every image that, by designating a p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lural being by means of a single re="trms">presentation, mobilizes its invisible parts, by purely optical means or by a set of inferences
="prgrph">-="trms">chimerical image as="trms">sociates, in a single visual form, indexes from ="trms">different beings (a ="trms">bird and a human being, a serpent and a jaguar, a wolf and a sea lion etc.), provoking a projection by the eye, which gives rise to an image implying at the same time the ="trms">presence of these ="trms">different beings
="prgrph">-evokes something that is implicit or absent to the observer
="prgrph">-="trms">chimerical images ="trms">present a ="trms">specific link between iconic re="trms">presentation (by imitation and convention) and indexical indication (visual, tactile or other) of a ="trms">presence whose mode of existence, especially mental, is not realized ="trms">materially
='lgc'>='lgc'>--> game between='lgc'>:
="lsts lst1">•perception ='and'>& projection
="lsts lst1">•iconic re="trms">presentation ='and'>& indexical indication
='lgc'>='lgc'>==> intensification (of the efficacy of ="trms">chimeric images) ='lgc'>: “capture the eye='lgc'> = capture the ="trms">imagination” ='lgc'>+ ="trms">demand that by projection ='lgc'>[the observer='lgc'>] mentally “complete” the image
indexical signs have a ="trms">causal contiguity (spatiotemporal contiguity) with what they signify
ritual action and artistic creation ='lgc'>--="ppl">="ppl">Severi='lgc'>='lgc'>--> synesthetic
(my ="trms">lecture-performances='qstn'>? ='lgc'>~ ="trms">chimeric image of chiefs’ talk ='lgc'>[khotbe خطبه fluent at combining ="trms">different ="trms">aesthetic resources='lgc'>] ='lgc'>='lgc'>-->) ="trms">linguistic ='lgc'>+ extra="trms">linguistic media in ritual performance (working/producing visual ='lgc'>+ mental images)
='lgc'>='lgc'>--> combining of indexical signs in ="trms">communication acts ='lgc'>='lgc'>==> ="trms">poetry of identities-in-motion (capable of projecting complex images of a nonvisual kind)
='lgc'>[='strcls'>*='lgc'>]image='lgc'>: an abstract portrait of identity ="trms">fashioned out of cumulating patterns of congruence across all manner of indexical signs='lgc'>--in="trms"nttrm="cluster,club">cluding visual ones='lgc'>--that addressees and audiences can ="trms">imaginatively experience, like a hologram
(Silverstein > Guerreiro)
='lgc'>='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> ='strcls'>***="trms">relation between ="trms">poetics and the production of identities='strcls'>***
="trms">chimerical re="trms">presentation='lgc'>: an art of ambiguity
(="ppl">Strauss's Amazonian ethnology ='lgc'>='lgc'>-->) dualism in perpetual disequilibrium='lgc'>: centripetal forces of centralization ='lgc'>+ centrifugal forces of dispersion
='at'>@="nms">apass ='lgc'>='lgc'>==> “="trms">societies against the state”
complex ="trms">relations between hierarchy and counterhierarchy
(='lgc'>='lgc'>--> ="frds scrmbld">Renan's notion of monologue)
='lgc'>[Clastres's model rooted in Western ="trms">language ideology looking at Amerindian ="trms">language:='lgc'>]
="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">historical bond between ='strcls'>*power ='and'>& speech='strcls'>* cannot be conceived of separately
="lsts lst1">•state ="trms">societies ='lgc'>='lgc'>--> the word is a ‘="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right’ to power (that may be used to command)
="lsts lst1">•="trms">societies against the state ='lgc'>='lgc'>--> the word is a ‘duty’ of the chief (an indigenous leader must be capable of offering ="trms">society the words that it ‘="trms">demands’)
="lsts lst3">◾Amerindian chief='lgc'>: a voice preaching in the ="trms">wilderness (="trms">literally says nothing, a repetition of “edifying discourse”) ='lgc'><='lgc'>-- his speech is not spoken in order to be ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listened to (='lgc'>~ ritualized act ='lgc'>[='lgc'>=/= act of ="trms">communication='lgc'>]) ='lgc'>='lgc'>==> chief's speech is transformed into pure value (='lgc'>='lgc'>~= ="trms">poet's speech for whom words are values before they are signs) ='lgc'>='lgc'>--> (for Clastres) ="trms">language ='lgc'>=/= violence='lgc'>: a facet of coercive power
denotative قوه تفکيک ()
predicative (Dickensian aspect)
referential (the efficacy of its context and meaning depends on something else)
="trms">enunciation (="trms">pragmatic) ='lgc'>='lgc'>==> effects on the ="trms">enunciator ='lgc'>+ audience ='lgc'>='lgc'>~='lgc'>~Silverstein='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]politics='lgc'>: the dynamic arrangement and rearrangement of people as subjects within structures of actual and potential action of all ="trms">sort ='lgc'>--comprises='lgc'>='lgc'>--> ="trms">poetics ='lgc'><='lgc'>== everything experienced as effective practice is formed ="trms">semiotically (='lgc'>~ through sign)
='strcls'>*political oratory ='lgc'>[='lgc'>=/= informing the content of a message='lgc'>] uses ="trms">poetical resources that allow ="trms">interlocutors to have their identities ="trms">mutually constructed by means of indexical signs='strcls'>* (that connect the message's form to extra="trms">linguistic contextual facts) ='lgc'>='lgc'>--> ='strcls'>*message ascribes to me ='lgc'>[='lgc'>=/= message describes my reality='lgc'>]='strcls'>*
="frds scrmbld"nttrm="Alice,Shariati">Ali's use of political oratory in the context of ordinary ="trms">interactions with me ='lgc'>='lgc'>--> i forgot that the ="trms">symbolic procedures that separate ritual speech from ordinary ="trms">interactions are not necessarily intended to mean something
="prgrph">-what was the ="trms">pragmatic conditions that define the kind of ‘="trms">language game’ ="frds scrmbld"nttrm="Alice,Shariati">Ali was playing='qstn'>?
='lgc'>[='strcls'>*='lgc'>]formalization='lgc'>: reduction of combinatory and creative possibilities of ="trms">language by the use of ="trms">formulas, archaic ="trms">vocabulary, syntactic and sty="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic patterns ='lgc'>{='lgc'>='lgc'>--> distancing the
discourse from its semantic content ='lgc'>='lgc'>==> attention to its context and performance ='lgc'>='lgc'>==> effects='lgc'>}
ritual action ='lgc'>--="ppl">="ppl">Severi='lgc'>='lgc'>--> reflexivity='lgc'>: de="trms">finition of its own meaning and effectiveness within the context of ritual ="trms">communication
(='at'>@="nms">apass's) performative and ="trms">poetic structure
='lgc'>[Guerreiro ='lgc'>='lgc'>-->='lgc'>] chief='lgc'> = consanguine kin ابى ='and'>& potentially d="trms"nttrm="danger,stranger">angerous enemy ='lgc'>[='lgc'>='lgc'>='lgc'>---> ='gtrw'>go to ="trms">transference='lgc'>]
(chief's fellows's both as ="trms">children ='and'>& prey)
ritual speech ='lgc'>='lgc'>==> ='strcls'>***complex ="trms">enunciator='strcls'>*** ='lgc'>[='lgc'>='lgc'>~= ='at'>#feedback='lgc'>]
ambiguity of duality of ="trms">gestural and ="trms">verbal ='lgc'>[='lgc'>='lgc'>==> exchange of perspectives (='lgc'>=/= exchange of words)='lgc'>] ='lgc'>--='qstn'>?='lgc'>='lgc'>--> paradoxical construction of identities
='lgc'>+
="trms">chimerical re="trms">presentation ='lgc'>='lgc'>--> ="trms">presence of counterparts (of percepted fragmentary signs) to its audience
beautiful and strong body
serene and generous behavior
="trms">linguistic abilities (“made to discourse”)
(we are living with) mythical, ="trms">aesthetic, and ritual elaboration
guiding them with “good speech”
pleasing them by sponsoring rituals
welcome messengers (“made in order to ="trms">greet messengers”)
="trms">relational and possessive
(possessed form of) a="trms">symmetrical ="trms">relationship between a denominated (individualized) person and an un="trms">differentiated collective
agglutinate
="trms">enunciated in the same tone with no pauses to breath
='lgc'>+
expletive ah
='lgc'>+
set of particles
='lgc'>+
deictic ige (evidential ='lgc'>[devaluating='qstn'>?='lgc'>] particle that indicates proximity, ="trms">presence, or existence, fixed to the copula ='lgc'>='lgc'>--> piece of advice='qstn'>?)
expletive and particles with no lexical element ='lgc'>='lgc'>--> self-derogatory forms of speech (the “humbling effect”)
it's common for men to emit long high-pitched and melodic screams as soon as they wake up ='lgc'>='lgc'>==> to wake the whole village up with joy
="trms">present is nothing more than an impoverished form of a previous age idealized as grandiose ='lgc'><='lgc'>-- (chief) to “work on his ="trms">children” like an ="trms">ancestor, he must state that he could never do so
='strcls'>*parallelism='strcls'>*
enchainment of repeated verses and themes ='lgc'>='lgc'>==> the shaman is ="trms">symbolically identified as a paradoxical character (human ='and'>& nonhuman, here ='and'>& there, in the ="trms">present time ='and'>& in the mythic time)
='lgc'>='lgc'>--> transfer properties from one being to another
(formal ='lgc'>=/=) ‘performative parallelism’ between the actual chief and those before him ='lgc'>='lgc'>==> attenuate ="trms">past ='and'>& ="trms">present
="prgrph">-he speaks about ="trms">ancestors, as an ="trms">ancestor (using their ="trms">language), and on ="trms">ancestors’ behalf (since they are gone)
(antonymic affirmation of) “="trms">past ='lgc'>=/= ="trms">present” ='lgc'>='lgc'>='lgc'>~=> shame in the ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listeners ='lgc'>='lgc'>==> act as the ancient chiefs’ own ="trms">children
='lgc'>--="ppl">Austin='lgc'>='lgc'>--> illocutionary force ='lgc'>==gives='lgc'>='lgc'>==> capacity to perform an act in saying something
='strcls'>*hyperbole (contrast) ='lgc'>='lgc'>==> the audience could be ="trms">aesthetically and morally compelled
to act in some way (perlocutionary acts)
that which had once been human (='lgc'>='lgc'>--> mythical human o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of the plant corn)
chief is weakened ='lgc'>='lgc'>==> people tend to be more egoistic ='lgc'>='lgc'>--> “go crazy” ='lgc'>+ forget about their relatives='lgc'> = (the first step in) producing a witch
(="nms">Pir ='lgc'>='lgc'>~= chief's) foundations of kinship='lgc'> = thinking about kin ='lgc'>=/= forgetting kin ='lgc'>:
="lsts lst1">•generating and raising ="trms">children
="lsts lst1">•producing food
="lsts lst1">•avoiding witch="trms">craft
='lgc'>='lgc'>==> fabrication of a collective body of kin
imperfections of the ="trms">present ='lgc'>+ ideal of ="trms">social life ='lgc'>==encourage='lgc'>='lgc'>==> people to behave like kin (='lgc'><='lgc'>-- needs to be actively produced)
='lgc'>[we have to be carefull in art with performances of='lgc'>] words hold within them the ="trms">positive moral and creative element of power; and contain meaningfulness, value, artistry and ="trms">affective mass (='lgc'>='lgc'>--> carrying the weight of an order without appearing as such) ='lgc'>=/= ="trms">authoritarian discourse
='at'>@="frds scrmbld"nttrm="Singa">Inga
='lgc'>='lgc'>--> ='strcls'>***a brief moment, a ="trms">world where the ="trms">difference between chiefs (leader-like speaker, am i like that in my performance ="trms">lectures='qstn'>?) and nonchiefs (="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listeners, his ="trms">children) can be effective='strcls'>***
xxxxxx
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theory (is either)='lgc'>: ='strcls'>*powerful='strcls'>* (accounting for a limited number of features valid for a great number of cases) ='lgc'>{extensionally oriented, for example comparative or statistical analysis='lgc'>} ='lgc'>=/= ='strcls'>*expressive='strcls'>* (accounting for a great number of features belonging to a limited number of cases) ='lgc'>{intentionally oriented, for example clinical case studies='lgc'>}
extensional ='lgc'>='lgc'>--> ="trms">generalizing
‘ethnography ='lgc'>='lgc'>==> reduction of complexity’ ='lgc'>=/= complexity is precisely what characterizes ethnography
counterintuitive ='lgc'>==give='lgc'>='lgc'>==> re="trms">presentation its psychological salience
the experience of dreaming is full of counterintuitive re="trms">presentations (rapidly forgotten)
counterintuitive context of ritual ="trms">communication ='lgc'>='lgc'>--> successful propagation of a re="trms">presentation (="trms">memorable)
for example re="trms">citation of shamanistic chants ='lgc'>--construct='lgc'>='lgc'>--> an acoustic mask ='lgc'>=/= convey meaningful message
for ="trms">religion (and ="trms">marketing='qstn'>?) culturally successful re="trms">presentation ='lgc'>: ='strcls'>*a counterintuitive re="trms">presentation ="trms">formulated within counterintuitive conditions of ="trms">communication='strcls'>*
='lgc'>}='lgc'>--="ppl">="ppl">Severi='lgc'>='lgc'>--> we need a more expressive theory of cultural propagation (='lgc'><='lgc'>-- my try in telegram ="trms">bestiary text)
doctrinal (semantic ="trms">memory) and ="trms">imagistic (episodic ="trms">memory) ="trms">religious modes
(how to better be understand the contemporary art's drive to) ='strcls'>*ritual ="trms">communication='strcls'>* ='lgc'>='lgc'>--> performed through both action ='and'>& speech
="lsts lst1">•the context='lgc'>: establishment of a particular form of ="trms">interaction (from a series of contradictory connotations, being two things at the same time ='lgc'>='lgc'>--> ="trms">symbolic transformation) ='lgc'>==construct='lgc'>='lgc'>==> a special identity of the participants
='lgc'>='lgc'>--> xxxx جمع گرایانه ="trms">syncretistic movement ='at'>@="nms">apass (used as an ="trms">instrument of resistance='qstn'>?)
messianism='lgc'> = intense propagation ='lgc'>+ paradoxical identification
='lgc'>='lgc'>--> convert entire populations in a short amount of time
="trms">pragmatics of ="trms">communication ='lgc'>='lgc'>--> appearance of a paradoxical “I” personified by the prophet
(warrior shaman messiah's) contradictory self-de="trms">finition ='lgc'>==able='lgc'>='lgc'>==> ="trms">enunciate paradoxical statements
='lgc'>--="ppl">="ppl">Severi='lgc'>='lgc'>--> to be faithful to the local tradition
Appache ='lgc'>='lgc'>--> op="trms">position to ="frds scrmbld"nttrm="Christianson">Christianity take the firm of conceptualizing ="frds scrmbld"nttrm="Christianson">Christianity as a ="trms">different ="trms">religion
="lsts lst1">•absorbing but not understanding the elements (of ="frds scrmbld"nttrm="Christianson">Christian ="trms">religion) ='lgc'>='lgc'>~= being impressed by ="trms">story ='lgc'>{='lgc'><='lgc'>-- i do this in my artistic work but i don't ask for devotion or trust='lgc'>}
='lgc'>='lgc'>--> using typical ="trms">imagistic ="trms">methods, ritual of dance
the old man Arnold
chant (ritual ="trms">symbolism) ='lgc'>='lgc'>-->
="lsts lst1">•treat illness
="lsts lst1">•accompany rite of passage
="lsts lst1">•impart magical powers
="prgrph">-
(amerindian) shamanism ='lgc'>='lgc'>--> establishes a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical link, a set of analogies ='lgc'>='lgc'>~= mystical ="trms">relationships between ritual objects and living being ='lgc'>[='lgc'>='lgc'>--> construct its own truthuniverse, super="trms">natural dimension thought of a possible ="trms">world='lgc'>]
bleeding pearl
parallelism ='lgc'>: (a ="trms">technique of) th="trms"nttrm="already,spread">reading ="trms">verbal images together
='lgc'>[="ppl">="ppl">Severi's early ="trms">interpretation of='lgc'>] tradition (would need to) preserve the text ='lgc'>+ ="trms">instructions to use ='lgc'>--by='lgc'>='lgc'>--> ="trms">verbalizing them (store them in the chant)
Kuna ='lgc'>='lgc'>--> description of the ="trms">position of the speaker (“shaman is now seated there and is saying...”) characterizes the special kind of ="trms">communication (appropriate for ritual changing)
shaman='lgc'>: novel ="trms">sort of ="trms">enunciator (lending his voice to other invisible beings ='lgc'>='lgc'>--> p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lural and contradictory identity)
acoustic mask='lgc'>: a reflexive means to define the ritual identity of the speaker
reflexive application of parallelism
(='at'>@Isabel, how to make ="trms">community without becoming a cult='qstn'>?)
use snake ='lgc'>='lgc'>--> capture the ="trms">imagination of the followers ='lgc'>='lgc'>==> ="trms">authority
="trms">imagistic (iconic mode, sequence of acid) ='lgc'>+ doctrinal (discursive mode, text, prayer)='lgc'> = ="trms">pragmatics context of ="trms">enunciation ='lgc'>='lgc'>==> messianistic ="trms">religion
both paradoxical ='and'>& paralle="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic
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new ways to be faithful...
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exhibition-making and preventive conservation ='lgc'>='lgc'>--> inspection and ex="trms">position ='lgc'><='lgc'>-- (="trms">different understandings and use of) ='strcls'>*touch='lgc'> = curatorial='strcls'>*
professionalisation of curating
short-term education
cultural exchange
='at'>@="nms">apass feedback='lgc'>: (terrain of) peer engagement ='lgc'>='lgc'>--> understanding each other’s practices
education, research, ="trms">literacy, management, ="trms">networking, custodianship, audience development
research (overdue) ="trms">relationship with intelligence ='lgc'>--='not'>✕='lgc'>='lgc'>--> ='strcls'>**research='lgc'>: adventure of charismas='strcls'>**
...to be migratory (in thought, praxis, ="trms">community)
...subjectivities without a ="trms">heritage in criticality and art
constraint='lgc'>: a source of self-abundance ='lgc'>--="frds scrmbld">Renan='lgc'>='lgc'>--> suffering and risk='lgc'> = opportunities to hybridize with life
curating='lgc'>:
="lsts lst1">•nutrition and extension
="lsts lst1">•analysis and transplantation
="lsts lst1">•='lgc'>=/= content ="trms">historicization
="lsts lst1">•='lgc'>=/= ="trms">data
extraterritoriality
being collocated in all the whispers of the ="trms">world
="trms">wild pollination
artificial breeding
="frds scrmbld">Renan='lgc'>: Institutional work carried by a freelancer, a private individual or a civil servant can improve the publicness of art. It gives confidence to the work of art in public service. This institutionality creates new tasks in art that can be sustained by other practitioners.
='at'>@="nms">apass
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publication of the miracle
='lgc'>[the miraculous in exhibitions ='lgc'>+ self-exhibiting miracles='lgc'>]
="frds scrmbld">Renan's ='strcls'>*exhibitionary ="trms">heritage='strcls'>* of miracles
seeing (risk of sight) ='lgc'>='lgc'>--> passionate misunderstanding, confusion, rejection
cultural engineering of ="trms">anthropology of ="trms">heritage
exhibitionary ="trms">heritage='lgc'>: a scaf="trms">folding that times, locates, and proliferates all that is exhibitionary (like a shower, or rainfall)
curatorial subjectivity
exhibitionary complex
="lsts lst1">•describe the problems of an exhibitionary ="trms">heritage
="lsts lst1">•find solutions to artistic problems in the description of exhibitionary complexes
(the ='thdf'>bad idea of ="trms">interpreting exhibitionary ="trms">heritage as an) exhibitionary solution to problems that are re="trms">presented by the works of art ='lgc'>='lgc'>--> correlate artistic solutions with exhibitionary problems ='lgc'>}='lgc'><='lgc'>--="frds scrmbld">Renan='lgc'>-- ="trms">consumes the links between art, exhibits, and curation ="trms">naturally and atheoretically
creation of art ='lgc'><='lgc'>--='not'>✕='lgc'>='lgc'>--> birth of exhibition
(artistic problem ='lgc'>='lgc'>~/= exhibitionary problem)
...using the concepts and tools of exhibition ="trms">history
the ='thdf'>bad idea of the artistic is conceived in exhibitions ='and'>& the exhibitionary in artworks
postulate ="trms">matter in terms of
="lsts lst1">•errors
="lsts lst1">•="trms">questions
(not necessarily in terms of)
="lsts lst1">•exhibition
="lsts lst1">•artwork
exhibitionary ="trms">heritage of
="lsts lst1">•artistic practices ='lgc'>='lgc'>--> the miracle in ideas/objects
="lsts lst1">•curatorial practices ='lgc'>='lgc'>--> ="trms">categories of the miracle
="lsts lst1">•exhibitionary practices ='lgc'>='lgc'>--> the miraculous as datum of the ="trms">world
miracle can be contained or can burst into the study of traditions and trans="trms">missions
miracle='lgc'> = content ='lgc'>+ form
miraculous ='lgc'>='lgc'>--> surrogate medium of the artistic
(="frds scrmbld">Renan='lgc'>:) how a miracle can turn the hopeful perplexity surrounding Virgin Mary into the relentless exhibitionary ='lgc'>-='lgc'>='lgc'>='lgc'>---> ='strcls'>*the power of sug="trms">gestion is curatorial='strcls'>* ='lgc'>='lgc'>--> ="trms">materials can be rearranged (or other contents can be shaken off from them ="trms">according to the ="trms">demands of art ="trms">history)
flower showers
an auspicious beginning for a lasting devotion
گلبرگ ='lgc'>='lgc'>--> the petal applied to the body of the sick and invalid, a sacred relic that is progressively distant yet proliferative
problem of the exhibitionary ="trms">heritage ='lgc'>--="frds scrmbld">Renan='lgc'>='lgc'>--> discursify that even miracles can be ="trms">interpreted art ="trms">historically, that they are worthy of belief
="brkr">
="ppl">Julia ="ppl">Scher (first two weeks of April (1-14.04) and last two weeks of June (14-30.06))
Marie-Luise ="trms"nttrm="danger,stranger">Angerer (last two weeks of June)
Luis Negrón van Grieken (free)
="frds scrmbld"nttrm="Christianson">Christian Sievers
Daniela Kinateder
David Hahlbrock
Zilvinas Lilas
Matthias Müller
Phil Collins
Heide Hagebölling
Mischa Kuball
Andreas Henrich
Ute Hörner
Peter Friedrich Stephan
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i am using these spaces basically as their potential for being a host for something else, rather than pointing their pure site ="trms">specificity.
='mywrk'>my work has worked (for me='qstn'>?) whenever it was an ="trms">intervention to/for its objecthood as a being-in-art-form or for my own fantasies. the problem/="trms">matter of exhibition.
the theoretical work would base on ="trms"nttrm="already,spread">reading shyness as for a philosophical opening for the practical part of the diploma that comes afterward. By this way of ="trms">writing i operate myself, breaking free from the process of offering philosophical evidence.
="lsts lst1">•Maulwurfe in the Moschee (shit on the head looks like T="trms"nttrm="disturban">urban(!), about action and taking the action and getting the call, over doing of anything, revenge program, revelation to other's trans="trms">mission, talking about shit in a mosque, etc.)
="lsts lst1">•king lear in the Hochzeitssalon (space for speech act, ritual, marriage of daughters, etc.)
="lsts lst1">•islam intro in the Biologie Zentrum Uni Köln (hygiene in islam, work on ="trms">memory ="trms">relation to research, reciting Koran brings the dead as witness, etc.)
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shyness is prescribed for woman, it exists in ="trms">religion as a female virtue
thinking in yoga posing (thinking, thanking), the thanking pose and the always thinking pose in yoga.
="trms">intervention is not always attacking the other-as-stupid, but rather how do you perform your ="trms">intervention in that sense that is that YOU are stupid before the other
the moment of madness in encountering art, understanding has to go through that madness
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i am going to have a smooth ="trms">transition from my amazon project to my diplom, via ="trms">animal talk='qstn'>?
='lgc'>='lgc'>--> ‘face’ in performance. (="trms"nttrm="already,spread">read ="ppl">="ppl">Haraway, ="ppl">Levinas, ="ppl">Derrida)
face is linked to sensibility and vision in an intimate way. something that resists ="trms">categorization, containment or comprehension, in="trms">finitely foreign. it is not the biological face. it is ='thdf'>the idea of in="trms">finity within oneself. this idea of in="trms">finity which the face encapsulates is for ="ppl">Levinas the key means by which thought is brought into ="trms">relation with what goes beyond its capacity. and this is crucial in art and ="trms">specifically in performance art for encountering something such as face, face of the performer or the face of the work. the face is perceived as something that resists possession or utilization. the face promotes a discourse when it invites me. (ranting against sober means of ="trms">communication). the face to face ="trms">situation founds ="trms">language.
="trms">presence of the face coming from beyond the ="trms">world , but committing me to human fraternity (Gemeinschaft) does not overwhelm me as a numinous essence arousing fear and trembling. to be in ="trms">relationship while absolving oneself from this ="trms">relation is ‘to speak’. the face always speaks directly and absolutely to me.
many late 20th century ="trms">horror films feature a masked villain. the act of masking the face is not only ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical, but also has the terrifying effect of dehumanizing the villain. in herbert kelman's work on dehumanization, when the perception of a person “as an individual, independent and distinguishable from others, capable of making choices is denied, they no longer elicit compassion or other moral ="trms">responses. the facelessness of the alien, swarms of ants, or other villains of pop culture.
for face look at facade too.
='lgc'>='lgc'>--> ‘provocation’ in performance. (="trms"nttrm="already,spread">read ="ppl">="ppl">Haraway, ="ppl">Levinas)
='lgc'>='lgc'>--> ‘act’ in performance. (="trms"nttrm="already,spread">read grotowski)
what is to be='lgc'>: ‘completely ="trms">natural and logical’. dealing with the discomfort of unreasonable ="trms">presence on the ="trms">stage. nonre="trms">presentational aspects of performance
='lgc'>='lgc'>--> ‘teaching’ that is not ="trms">rhetorics where the revelation of the other can take place (="ppl">Avital, ="ppl">Levinas). teaching is synthesizing for someone else. what kind of ="trms">communication is teaching involved='qstn'>?
the discourse inherent in the ="trms">relation with the other is like or as a sermon.
='lgc'>='lgc'>--> ‘eyes’ threatening or seducing eyes of the performer (="ppl">Rainer)
='lgc'>='lgc'>--> ‘ranting’ of the drunk in the face of the sober. dist="trms"nttrm="disturban">urbance of a continuity with attack with words.
='lgc'>='lgc'>--> ‘saying’, before it conjugates a ="trms">verbal sign, is al="trms"nttrm="already,spread">ready an ethical ="trms">gesture. saying is therefore al="trms"nttrm="already,spread">ready the proximity of one to the other, the commitment of an approach, the one for the other.
one saying enters into the service of the said, that is the thematization of being, purity of its intentions will be inevitably compromised. a saying that must be unsaid. a movement of thought that continues to resist collapsing into a settled expression, freedom from the cage of thematics. this ="trms">mission (="trms">responsibility for the other) can be adequately expressed only through a certain impossible undoing of ="trms">language. ="trms">presenting a philosophical other is only possible when we generate a saying saying saying itself.
my performance talk='lgc'>: to ="trms">situate my subjectivity ="trms">linguistically (in a non="trms">presence and a nonplace). (='qstn'>?) (if the stakes are at ="trms">situating myself, then the ="trms">question is why='qstn'>?)
saying becomes totally exposed in its approach to the other. in limited ="trms">social ="trms">situations it creates risks of embarrassment or rebuttal and perhaps sounding psychotic. something that will strip away all protective layers, whether cultural or ="trms">literal, from the body (of knowl="trms"nttrm="knowledge,Knowledge">edge). it can also be masochistically painful for the subject. the absolute saying is a trauma, with vulnerability and passivity even is a bodily way, where the ethical being is='lgc'>: one penetrated by the other. (saying is ethical while said is juridical.)
='lgc'>='lgc'>--> ‘psychology’ not only what we do but why we do. the ="trms">science that should be studied so much in art, specially in performance art. the how of human behavior, feelings and emotions.
the psychological space, the ="trms">intermediary space of the ethical ="trms">relation, shyness and commitment to the other. “i am in="trms">finitely more ="trms">demanding of myself than of others”. (is this the realm of shyness being before god='qstn'>?)
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='lgc'>='lgc'>--> ‘intelligence’ in the sense that what do i pay attention to and why, and what do i ignore and why, and how do i put it together. (synthesizing)
='lgc'>='lgc'>--> ‘cornered’ someone that is cornered ="trms">ontologically. can not shy out of the corner.
='lgc'>='lgc'>--> ‘="trms">present’ of ="trms">presence signifies nowness. The movement of time makes things ="trms">present by making them now. What is the ="trms">relation of this “making ="trms">present” to the ="trms">world='qstn'>? Is the movement of time ultimately to be traced to that of the ="trms">world='qstn'>? On such a view, we take the successive nows that constitute time’s movement as a function of the ="trms">world. Their o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin is the successive impressions we receive from its objects. We, thus, come to affirm that nowness is the ="trms">world’s ="trms">presence to us in the impressions it leaves. ="ppl">Augustine gives the classic expression of this ="trms">position when he ="trms">writes='lgc'>: “It is in you, O my mind, that I ="trms">measure time. ... What I ="trms">measure is the impress produced in you by the things as they pass and ='lgc'>[the impressions='lgc'>] abiding in you when they have passed."2 The impress is registered as the ="trms">present now. We register the abiding impression left in the mind as the re="trms">membered now. If, however, we break the tie between ="trms">presence and the ="trms">world, we have to say that the impress is the result of our own activity. The impression that results in the now comes, in other words, not from the ="trms">world, but from ourselves. It is a result of our ="trms">affecting ourselves. In ="ppl">Derrida’s words, its o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin is “the auto-="trms">affection” of consciousness.
='lgc'>='lgc'>--> ‘consciousness’ Since it involves the self-awareness that ="trms">demands self-="trms">presence, the ="trms">question of ="trms">language expands once again. In answering it, we must inquire into the ="trms">nature of consciousness.
='lgc'>='lgc'>--> ‘="trms">veil’ un="trms">veiled. a sign of ="trms">difference, a kind of timidity='qstn'>? is shyness same as ="trms">veil='qstn'>? is it a sheer projection='qstn'>? are we (am i) subdued='qstn'>?
='lgc'>='lgc'>--> ‘exhibitionist ambitions’ and idealized structures. the exhibitionist ambitions of these artists forswear all objective orientation. Their own uniqueness and grandiosity is taken for granted. it is not open to debate and need not be founded in a structured manner that is accessible and comprehensible to one's powers of appraisal and judgment. the re="trms">presentatives of post="trms">modernism adopt the sty="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic forms, themes and visual ="trms">material of their art from the boundless treasure trove of art ="trms">history so ="trms"nttrm="already,spread">readily accessib[...]