[...]les

Froidmont ='lgc'>='lgc'>--> wind='lgc'>: (made of) dry and hot exhalations ='lgc'>=/= animated (as the stoics dream)
='lgc'>{winds flow towards Earth because of their gravity, like streams and rivers in their beds='lgc'>} gravity ='lgc'>='lgc'>==> wind ='lgc'>=/= (direct expression of) celestial power and caused by God’s angels


scorched by rays and reflexes of the sun
="trms">denser


="large lg2" stl="font-size:112%"> Torricelli conceptualized the motion of the hot and cold air masses by thinking them as separated by the walls of a building and in this way he ignored the air’s life-like tendency to expand when heated. instead he reasoned in terms of change of weight applying Archimedes principle


علم کلام
='strcls'>*reflections grounded on ="trms">literary descriptions of ancient artefacts='strcls'>*
='lgc'>+ based on actual devices
='lgc'>='lgc'>--> wind='lgc'> = source of a potentially in="trms">finite quantity of motive force, the multiform expression of a single cosmic principle animating air

inverted glass experiment ='lgc'>: a ='strcls'>***de="trms">monstration ='lgc'>='lgc'>~= simulacrum='strcls'>*** (of celestial motive forces) ='lgc'>[='lgc'>='lgc'>~=='qstn'>? a ="trms">fable='lgc'>]
='at'>#a demon working on de="trms">monstrations

mechanistic explanations ='lgc'>='lgc'>==> mechanical conceptualization='lgc'>:
="lsts lst1">•astronomical clocks
="lsts lst1">•clockwork automata
="lsts lst1">•computing machines
="lsts lst1">•optical tricks

='lgc'>--Borrelli='lgc'>='lgc'>--> weatherglass only became ="trms">interesting when considered as a means of quantifying ="trms">phenomena

='strcls'>*artefacts and artificial processes that lent themselves to conceptualization in vita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic terms='lgc'>:
="lsts lst1">•alchemical experiments
="lsts lst1">•magnetic compass
="lsts lst1">•pneumatic engines
="lsts lst1">•speculate on wind
="lsts lst1">•falling bodies
="lsts lst1">•pendulum


(Halley’s) wind='lgc'>: successions of strokes indicating the direction in which a ship would ="trms">travel under the influence of the wind blowing (at the ="trms">specific point of the sea...) -='lgc'>='lgc'>~-='lgc'>~-> direction of a virtual invisible motive force

="large lg1" stl="font-size:127%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

(='qstn'>?) people rely on singular ="trms">ontology and multiple ="trms">epistemologies

="trms">interpretation ='lgc'>=='qstn'>? appropriation of other's existential labor (='lgc'>='lgc'>~/= culture)

="ppl">Alberti's pot='lgc'>: instantiations of a concept of a ="trms">world that is chronically unstable
(cranial modification, tattooing, treatment of the dead ='lgc'>--manage='lgc'>='lgc'>-->) the inherent instability of bodies
="lsts lst1">•one's perspective is intimately connected to the body one is
='lgc'>}='lgc'><='lgc'>-- did ="ppl">Alberti say all these things from the pots='qstn'>? no.


in Ingold='lgc'>: the indigenous people are ="trms">presented as having some kind of privileged access to the workings of the ="trms">world due to their close ="trms">relationship to the land


ethics of theory
accounts of non-western
in our reconstruction of the ="trms">past
usage glossed as a heuristic='lgc'>: an ="trms">interpretive tool


="ppl">Alberti ='lgc'>='lgc'>--> claims to universality in our theories of ="trms">matter rely on falsification through assimilation other people's theories of ="trms">matter
='lgc'>==renforce='lgc'>='lgc'>==> (="trms"nttrm="search">archeology) academy as an alibi for neocolonialism

(we should stop) searching for the answer to our ="trms">relationship with the physical ="trms">world ='lgc'>[="trms">ontology of everything ='lgc'><='lgc'>-- this is my problem with philosophy='lgc'>] ='lgc'>=/= ='strcls'>***accept a role as the point of ="trms">articulation among sources of theories of ="trms">matter, tangible evidence of alternative ="trms">ontologies, ="trms">communities ="trms">past and ="trms">present='strcls'>***

problems='lgc'>:
="lsts lst1">•='strcls'>*the elision of ="trms">ontological claims by ="trms">epistemological claims='strcls'>* ='lgc'>: necessity of a singular ="trms">ontology (as a guarantor in theories) even while a diversity of ="trms">epistemologies are recognized and accepted (and when we p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">luralize “="trms">ontologies”)
="lsts lst1">•to use ethnographic accounts at the level of analogy (='lgc'><='lgc'>-- i do this all the time)
="lsts lst1">•privileging of others (of their accounts of the ="trms">world) ='lgc'>='lgc'>--> for example in Ingold ='lgc'>=/= attempting to ='strcls'>*gain purchase on other people's ="trms">world='strcls'>* ='lgc'>='lgc'>--> for example ="ppl">Viveiros ="ppl">de Castro's concern is ="trms">ontological (dialogical) ='lgc'>=/= ="trms">epistemological (monological)

='strcls'>*="trms">epistemologies masquerading as ="trms">ontologies='strcls'>*(='qstn'>?)
="lsts lst1">•p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">luralizing the terms ='lgc'>[="trms">ontologies, knowl="trms"nttrm="knowledge,Knowledge">edges, ="trms">epistemologies, etc.='lgc'>] ='lgc'>='lgc'>--> (sending out the message that) we are good relativists ='lgc'>--='not'>✕='lgc'>='lgc'>-->='qstn'>? actually allowing alternative theories of reality

(='lgc'>[i have talked about this problem elsewhere ='lgc'>='lgc'>-->='lgc'>] ="trms">ontologies are relegated into) hierarchical ="trms">epistemologies='lgc'>:
="lsts lst1">•="trms">anthropology ='lgc'>='lgc'>--> they look at cultures ='lgc'>--access='lgc'>='lgc'>--> ="trms">ontology (="trms">nature of things) ='lgc'>[='lgc'>='lgc'>==> “culture='lgc'> = ="trms">ontology"='lgc'>]
="lsts lst1">•native ="trms">ontology ='lgc'>='lgc'>--> they look at ="trms">matter='lgc'>: in="trms">different unchanging universal substance ='lgc'>--produce='lgc'>='lgc'>--> ="trms">epistemology ='lgc'>[disguised as ="trms">ontology='lgc'>] (="trms">worldview, perspectives)
='lgc'>}='lgc'>='lgc'>==> ='strcls'>**our incommensurability is understood only at the level of ="trms">epistemological ="trms">difference='strcls'>**

="prgrph">-when i was ="nms">iran, we were ="trms">interested in the western ="trms">ontologies, their universal theories of ="trms">matter. people didn't recognize western philosophy as a cultural perspective or ="trms">different ="trms">epistemology, but as ="trms">ontology. this is ="trms">relation unfortunately is not reciprocal ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">="ppl">Star Trek
="prgrph">-when you ="trms"nttrm="already,spread">read other people's theories of ="trms">matter, you don't do ="trms">epistemological inquiry (='lgc'>='lgc'>~= ="trms">anthropology)


='strcls'>***foreclosed ='lgc'>=/= privileged='strcls'>***

tendencies in ="trms"nttrm="search">archeological theorizing='lgc'>:
="lstsrd">1. ='strcls'>*foreclosure='lgc'>: other peoples’ ="trms">worlds are avoided, delegated to non-theory, to exotic finger-painting on the surface of ="trms">matter (='lgc'>=/= what general theories are made of) ='lgc'>='lgc'>--> appropriated through absent ="trms">presence
="lstsrd">2. ='strcls'>*privileging='lgc'>: other people's ="trms">worlds are privileged, given ="trms">serious consideration (alterity is initially embraced) ='lgc'>='lgc'>--> appropriated through assimilation
="lsts lst2">◦in a grand synthesizing theory of ="trms">matter (='lgc'>~ an enframing mechanism that holds the other enframings within a space of intelligibility) the ethnographic ="trms">material serves a buttressing tole='lgc'>: indigenous theories resurface as heuristics of analogies for ="trms">specific cases

ethnographic information is crucial to recognizing the alterity of the ="trms">past

(="ppl">Alberti concerned with) how the indigene occupies textual space in Ingold='lgc'>: indigenous words appear in key moments in Ingold's text to seal an argument, or provoke an idea (at the level of analogy)
='lgc'>--="ppl">Bakhtin='lgc'>='lgc'>--> monologism disguised as dialogism ='lgc'>: a single voice playing many parts


analogical thinking='lgc'>:
='lgc'>--Thomas='lgc'>='lgc'>--> (="trms">interpretive) open ourselves to the ="trms">difference of the ="trms">past
='lgc'>--="ppl">Alberti='lgc'>='lgc'>--> (appropriative) relies on re="trms">presentationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list logic; using analogies ="trms">interpretively to the types of ="trms">past we construct

(Viveires's) ='strcls'>*controlled equivocation='strcls'>*
we compare mistaken assumptions on both sides

='strcls'>***="trms">interpretation ='lgc'>=/= multivocality (polyphony)='strcls'>***
='at'>@="nms">apass='lgc'>: what other textual strategies can we develop other than polyphonic (multiculturalism at the level of text)='qstn'>?


='lgc'>[!we should say no to='lgc'>] general thing theory ='lgc'>: tendency to produce overviews, universal accounts of the ="trms">material ="trms">world
="lsts lst1">•="trms">phenomenological ="trms">world of essences that are revealed
="lsts lst1">•="trms">ecological ="trms">world of affordances that are at hand
="lsts lst1">•some ="trms">social ="trms">world of false transcendence
="prgrph">-


="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

mirror
ayene
pieces of ="trms"nttrm="metaph,metamorph,metabol,metal">metal that soldiers put on the back and legs
چارآینه

جفای فلک آینه گون ='lgc'>='lgc'>==> self (of the ="trms">poet)
فلک falak ='lgc'>='lgc'>--> ayene-gun ='lgc'>='lgc'>--> jafa
دل del ='lgc'>='lgc'>--> sang ='lgc'>='lgc'>--> transforms stone to blood

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


="large lg3" stl="font-size:110%"> 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

="large lg4" stl="font-size:110%"> ='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

="large lg5" stl="font-size:115%"> ='lgc'>[...='lgc'>]


="trms">Memory is not th[...]