[...]f 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

="large lg2" stl="font-size:110%"> mechanistic explanations ='lgc'>='lgc'>==> mechanical conceptualization='lgc'>:
="lsts lst1">•astronomical clocks
="lsts lst1">•clockwork automata
="lsts lst1">•computing machines
="lsts lst1">•optical tricks

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

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


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

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

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

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

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


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


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


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

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

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

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

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

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


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

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

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

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


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

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

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


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


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

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

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

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

="large lg1" stl="font-size:115%">
mirror ="trms">trap دام آینه

at any moment هرآینه

قبله مساز زآینه
mirror ='lgc'>=/= qibla


="large lg3" stl="font-size:111%"> 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:112%"> ='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:152%"> ='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[...]