[...]='lgc'>-> we must try to work to locate modalities of ="trms">stagnancy (rokud) without necessarily seeing the Exit. how do we live with these catastrophic markers that mark us='qstn'>?
="prgrph">-Paleonymics='lgc'>: a certain operation ="trms">according to which one continues to put old words to work. The use of a pre-existing word in a new context. ='lgc'>-- we are stuck with old pomping meanings.
='lgc'>--(="ppl">="ppl">Stengers) connecting ="trms">materialism with struggle ='lgc'>-='lgc'>-> (in ="nms">apass) we are descendants of this ="trms">trope

for ="frds scrmbld">Luiza, the meaning of ‘in="trms">fold’='qstn'>? instead of ‘unravel’='qstn'>? ='lgc'>-='lgc'>-> ="trms">interface='strcls'>*
(i want to point out the ‘synthesis’ in her work rather than the ‘analysis’ implied in the term ‘unravel’)


="large lg2" stl="font-size:111%">
="ppl">Lacoue-Labarthe made ="ppl">Heidegger possible to ="trms"nttrm="already,spread">read for ="ppl">Avital
(and that is what ="ppl">Avital does, make a lot of things possible to ="trms"nttrm="already,spread">read for me)

(to incorporate a) ='strcls'>*="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous hesitation='strcls'>* (='lgc'>='lgc'>=/= ="frds scrmbld"nttrm="Leonardo">Leo's “slowness”)
going step by step in the confrontation (essential to the un="trms">folding of thought)
='strcls'>**not turning ‘weakness’ (or ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical weariness) into a (compelling) paraconcept ='lgc'>[='lgc'><='lgc'>-- ="ppl">Levinas does it='lgc'>]
="prgrph">-taking on the the big topoi of the day like a warrior
courage ='lgc'>--comes='lgc'>-='lgc'>-> from the ='strcls'>*="trms">abyss of needling fearfulness='strcls'>*
='strcls'>*German romantics invented the always-with-="trms">community, a living-with, a Mitsein practice of living life philosophically (full of moments of restricted solitude, pressure zones, etc.)
(office of friendship...) i am friend in a ="ppl">Freudian ambivalence, that means i undermine the friend, try to ="trms">trap him and catch him off guard
="prgrph">-if you are so calm, then i will try to bring you over to my side of the barricade of obsessional ="trms">neurotic (a condition in which the mind is intruded upon against her will by images, ideas, or words. consciousness remains lucid and power to reason remains intact ='lgc'>=='lgc'>=> temporarily deprivation of individual of freedom of thought and action ='lgc'>[='lgc'><== ="trms">intrapsychic conflict of sexual o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin that mobilizes and blocks all flows of energy (in the case ="trms">neurotic a source of pleasure to the ="trms">child ='lgc'>='lgc'>=/= hysteric)='lgc'>])
="prgrph">-when we ="trms">write do we need to de="trms">monstrate a far-ranging grasp of the political consequences of every possible ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical move='qstn'>?
...prime mover or suspects such as ="ppl">Plato, ="ppl">Heidegger, ="ppl">Derrida
='strcls'>*acceleration='lgc'>: that we are result-oriented, business-oriented, under the gun of gains, and subject to the push towards ="trms">scientific objectification ='lgc'>='lgc'>=/= i try to work with ="trms">different degrees of attention='lgc'>: slowing down for checkpoints, allusive ="trms"nttrm="cluster,club">clusters and ="trms">dense indicators, that are also problematic and short-circuited (in my ="trms">lectures) ='lgc'>=='lgc'>=> to get to the ='strcls'>*notational space='strcls'>* that we can calmly observe, examine and explore together.
="prgrph">-to be lucid about your own part taking in ="trms">narcissistic economy
='strcls'>*="trms">mimesis='strcls'>*='lgc'>: those things we are still stuck in in very covert and unavowed ways ='lgc'>='lgc'>~='lgc'>-> ‘destiny’ (a term i use when i mean ="trms">mimesis for us ='lgc'>[-a disease that shows ="trms">symptoms characteristic of another disease='lgc'>])
(i am not pessimistic at all) i have just a catastrophic intuition that informs my grammar ='lgc'>='lgc'>=/= ="trms">mimetic hell

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='strcls'>*="trms">complaint (blocks ‘becoming’='qstn'>?)
="prgrph">-so if i am used to ="trms">complaint in all ="trms">sorts and forms and shapes, what do i do if not ="trms">complaining='qstn'>? that means i need to start learning new ="trms">techniques of being in the ="trms">world.
="prgrph">-="trms">complain, forms of protest, grievance, ='lgc'><='lgc'>--(contamination)='lgc'>-='lgc'>-> lament (sug سوگ, zaje ضجه)
="prgrph">-dis="trms">positions of Beschwerde
="prgrph">-which minorities are as="trms">sociated with bitching and moaning='qstn'>? (naleh va shekayat ناله و شکایت, ghor غرولند, غر) (a feminine accent='qstn'>?!)
 ="prgrph prgrph2">-it is often said that “="trms">children should stop ="trms">complaining”
“stop ="trms">complaining” ='qstn'>?!! ='lgc'>[='lgc'>='lgc'>~='lgc'>~> pointed to or relevant for ="frds scrmbld">Lili also='lgc'>]
='strcls'>***="trms">complaint ='lgc'>: the disenfranchised (az hagh mahrum shodeh از حق محروم شده) ="trms">language of muted rage='strcls'>***
what is (let's) bitching together='qstn'>?
is ="trms">religion one long ="trms">complaint='qstn'>? (='lgc'>--'reformation’ as a cover-up)
the “i prefer,” non-need, non-preference
='strcls'>*forms of relatedness='lgc'>--in certain ="trms">societies the opening self of ="trms">sociality consists in ="trms">complaining. (starter-utterances; ="trms">social encounter involves nagging about your friends, parents, ="trms">lovers, etc.) ='lgc'>--making friends is via ="trms">complaining. (this is about the conditions of Mitsein, being-with) ='lgc'>{non-affirmation ='lgc'>='lgc'>~/=='qstn'>? ="trms">complaint; we mistake so easily non-affirmation with ="trms">complaining. (is this ="frds scrmbld">Lili's take='qstn'>? her ="trms">complaints about the insufficiencies of being.)='lgc'>} ='lgc'>-='lgc'>-> is ="trms">complaint parasitized by calls for retribution='qstn'>?
Klage (="trms">complaint) ='lgc'>--to='lgc'>-='lgc'>-> Anklage (accusation)
='strcls'>*="trms">complaint remains a repetitive fixation that feeds rather than exhausting its course (/="ppl">Avital, aw9Cv_wQ4CQ) ='lgc'>-- it does not finish itself off, or move up the ladder of transformation ='lgc'>[important for ="frds scrmbld">Sana='lgc'>], actually increases pain ='lgc'>-='lgc'>-> so, (="trms">according to the analyst='lgc'>:) ="trms">complain is jacking up one's suffering (the Analytiker can't take it anymore)
="ppl">Avital > ="ppl">Kittler='lgc'>: the Ach of Sprache, (in our ="trms">historical ="trms">language usage='lgc'>:) ="trms">literature or ="trms">language as ="trms">complaint. sigh in ="trms">literature (also pointed out by ="frds scrmbld">Lili)
='lgc'>--the ="trms">modern techo-="trms">monster Faust opens with the ="trms">complain
='strcls'>**what is then a proper address='qstn'>?
...the wish for more

="prgrph">-do machines ="trms">complaint or lament='qstn'>?

='at'>@="frds scrmbld">Luiza; (one of sub-="trms">phenomenon of utterance) ='strcls'>*blush='strcls'>* registers a ="trms">complaint(='qstn'>?)
(='lgc'>-='lgc'>-> to be noted that certain white skin-colors considered racistly “capable” of displaying moral ="trms">anxiety.)
="prgrph">-a level of ="trms">affect and meaning that remains at the loss of words, between shame and ex="trms">citement, confession and disavow. blush speaks for her at moment when she cannot stand up for herself='qstn'>?
="prgrph">-or it betrays her with a sudden sp="trms"nttrm="already,spread">read of skin-mapping releasing a secret or indexing a moral blemish (lakedar لکه دار), a pigmentation... (how to ="trms"nttrm="already,spread">read it='qstn'>?)
="prgrph">-blush manages to register a ="trms">complaint and it signs off ='lgc'>[con="trms"nttrm="cluster,club">cludes='lgc'>] at an unspoken accusation...
="prgrph">-blossoming of senses, cultural significance, who is capable of blushing='qstn'>? ='lgc'>-='lgc'>-> (decency's) ='strcls'>*outrage='strcls'>* (='lgc'>-='lgc'>-> libidinally charged, prompting a political arousal ='lgc'>-='lgc'>-> still a vitality stirs in the ="trms">complaint='lgc'>--='strcls'>*the ="trms">complaint can bring movement='strcls'>*) ='lgc'>[="frds scrmbld">Luiza's climate of resistance and her ="trms">integrated modality of ‘struggle'='lgc'>] ='lgc'>-='lgc'>-> ='strcls'>**inner life of morality='strcls'>**
="prgrph">-flush='qstn'>?

="large lg6" stl="font-size:130%"> ='lgc'>[="trms">complaint,='lgc'>] is it issued from a place of impotence or does it have the potential to move mountains='qstn'>? (="ppl">Avital='lgc'>--="frds">Sina's emergency supply of meaning)
can it arrive at any destination whatsoever='qstn'>?
‘="trms">complain’ and ‘explain’ ="trms">relationships
(="trms">laughter as a form of ="trms">complaining)
‘="trms">complain’ and ‘politeness’ ="trms">relationships
what ="trms">complaint has to do with our ="trms"nttrm="danger,stranger">anger-management programs='qstn'>?

="trms">complaint ='lgc'>='lgc'>~/= lament (="trms">complaint won't shut up but lament desires its ending)
lament is fined to mourning and loss ='lgc'>='lgc'>~/= ="trms">complaint (resisting a fixed ="trms">relation to loss) seems unable to mourn
='strcls'>*="trms">complaint cannot mourn. ='lgc'>[="trms">complaint as a form of mourning-disorder='lgc'>]
(is mourning busy with ‘continuity in life’='qstn'>? a ="trms">world that is not made of connections='lgc'>: zendegi bi/ba tadavom زندگی‌ بی/با تداوم, jahani ke be ham mortabet nist جهانی‌ که به هم مرتبط نیست)

is any critique not a ="trms">complaint='qstn'>? not throwing something in the field of ="trms">complaint='qstn'>? (='lgc'>-='lgc'>-> ="frds scrmbld">Luiza, ="frds scrmbld">Lili; certain forms of protest dominates their utterances)
='lgc'>--="trms">different ="trms">morphs of civic grief='lgc'>--
(why am i concerned with ="trms">complaint of my friends='qstn'>? this is about checking my own infrastructural concerns about zones of encounter and redirecting oversized libidinal aggressions, ='lgc'>[and pain-relief='qstn'>? ='lgc'>{is ='mywrk'>my work all about (philosophical/artistic) pain-relief='qstn'>?='lgc'>}='lgc'>])

="trms">complaint ='lgc'>='lgc'>=/= staying within the boundaries of ="trms">coded gracefulness
(...credit reserved for non-="trms">complainers) ,,, ((minor scales of)) protest and breaking rhymes (of master discourse='qstn'>?) (='at'>@="frds scrmbld">Sana, perturbed by manners of injustice; her libido ='lgc'>[zist-maye زیست مایه, shur-e hayat شور حیات='lgc'>] is at stake)
='lgc'>--when ="trms">complaint takes over and you don't even know if there is an injury anymore at the root of it.
(we are ="trms">traveling behind its possible meaning-fields)

de-shamanization and ="trms">translation /(non-transparency should rule='qstn'>?!)


are we ="trms">trapped in a grid of grievance='qstn'>?

="trms">different forms of ‘maybe’ (i am trying to install='qstn'>?)

how ="trms">complaint is then ="trms">situated in ‘becoming’='qstn'>?

='lgc'>[...='lgc'>] ="trms">complaint haunts our era of desperate justice (="frds scrmbld">Xiri, ="frds scrmbld">Sana, ="frds scrmbld">Varinia)
. a calling-="trms">system='qstn'>? a GPS that has lost its signal='qstn'>?

maternal super-ego
political passion emerging as a defensive strategy
(='at'>@="frds scrmbld">Xiri, is she trying to add-on the super-ego for her concern of ="trms">social justice='qstn'>?)

so, does ="trms">complaint prevent the arrival of change or make way for new forms of ="trms">sociality='qstn'>?

“I can't ="trms">complain.” ='lgc'>-='lgc'>-> (a blockbuster;) those in stubborn destitution ='lgc'>='lgc'>--='lgc'>--that there is no address in the era of the becoming anonymous of God. ‘Who would pick up your call='qstn'>?’
however, “the friend, whether ghostly, futural, or closely bound in time, receives the brunt of the ="trms">complaint” ='lgc'>--friends structurally ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listens to disappointed expectation, disappointed ="trms">worldliness

what-should-have-been

On what approved ="trms">contingencies, contractual loopholes, or ="trms">transferential coordinates could I possibly befriend another='qstn'>?

="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical ="trms">heritage of friendship (... reconfigured personhood)

(how can I do things without being a psycho about it='qstn'>?)
(How do I know by which politics of friendship, grid or ="trms">writing practice I am being called up='qstn'>?)
a ="trms">vocabulary existed to designate, approximate certain ="trms">routines


R_dzvJYDZXM

CrGJIS3quYY


(30.03.2017) Rabih Mroue and Hito Steyerl duo='lgc'>: concern for injustice and conservative justice call disguised under an elaborated and augmented ="trms">complaint (in the ="trms">aesthetic terms of contemporary art ="trms">market), non-rese="trms"nttrm="search">archers of their subjects and topics, they have no ‘topic’ only ‘resource’ (in the making of their own myth of the figure of artist,) ='lgc'>[='lgc'>='lgc'>=/= when something becomes a topic for you, it bounds you to the unsettling commitments of curiosity and research and hard work.='lgc'>]
="prgrph">-in their notion of “Artist in the Reign of Terror” they ask disturbingly “but many individuals have died and it means nothing='qstn'>?!” with a sneer (artwork as puzkhand پوزخند ='lgc'>-='lgc'>-> ='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali )
='lgc'>[='strcls'>**“sneer” is a contemptuous or mocking smile, remark, or tone, coming from a family of sarcastic ="trms">tropes of ="trms">complaint and ironizated ="trms">complaining='lgc'>]
="prgrph">-their art-work finds and flourishes in a terrain of terror. in their nonspeculative work there is no “but, what if” or “but, not yet” and therefore no ‘becomings’
="prgrph">-for Hito and Rabih='lgc'>: zeitgenössisch (contemporary)='lgc'> = grausam (atrocious)
="prgrph">-they dichotomize (fact/="trms">fiction, real/unreal, etc.), rather than allowing a novel and ="trms">interesting ="trms">question to be raised
="prgrph">-what is the state of unknown in one's practice='qstn'>? rather than being a news ="trms">agency




='lgc'>[negativity='qstn'>?='lgc'>]='lgc'>-='lgc'>-> your bad feelings ='lgc'>-='lgc'>-> غر ghor ="trms">complaint ='lgc'>--(turn it into)='lgc'>-='lgc'>-> critique ='lgc'>--(start doing)='lgc'>-='lgc'>-> research ='lgc'>--(get)='lgc'>-='lgc'>-> diploma ='lgc'>--(turn it into)='lgc'>-='lgc'>-> phd ='lgc'>--(make your)='lgc'>-='lgc'>-> department of studies ='lgc'>--(into)='lgc'>-='lgc'>-> ="trms">craft tradition
='lgc'>[you don't have to start with negativity!='lgc'>]
='lgc'>[you don't need to end in your own myth tradition!='lgc'>]

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='at'>@="frds scrmbld">Anouk (='at'>@her “breathing archive”)='lgc'>: (="ppl">Lev ="ppl">Manovich's) ="trms">relationship between ‘="trms">interface’ and ‘="trms">database,’ ‘perceptable’ to ‘information’. ='lgc'>[="trms">Database as ="trms">Symbolic Form='lgc'>: http://courses.ischool.berkeley.edu/i290-1/s04/="trms"nttrm="already,spread">readings/manovich_="trms">database.pdf='lgc'>]
what is for ="frds scrmbld">Anouk ‘information’='qstn'>? and what is for her the ="trms">relationship between information, knowl="trms"nttrm="knowledge,Knowledge">edge, ="trms">interface, and perceptable='qstn'>?
for her what is the ="trms">relationship between ‘information’ and ‘in="trms">finite’='qstn'>? (in="trms">finite as the universe of all possible images)

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='strcls'>*="frds scrmbld">Pierre's ‘="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights of nerves’ ='lgc'>-='lgc'>-> “talking to everybody”
='lgc'>[="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights of nerves='lgc'>: you are promted to do what you do out of disgust, outrage, fear, or driven by ="trms">anxiety, you don't know why, you are compelled towards an object or project or thing or unthing='lgc'>]


='strcls'>*="frds scrmbld">Seba='lgc'>: for him “="trms">narrative ='lgc'>='lgc'>=/= complex” (the ="trms">question of “complexity's ="trms">situatedness”) for him='lgc'>: “multiple perspectives ='lgc'>=='lgc'>=> coherency (='lgc'>='lgc'>=/= bi-rabt بی‌ ربط, na-ham-dusti ناهمدوستی ='qstn'>?)” (is his idea of “coherency” leads to ‘friendship’='qstn'>? is for ="frds scrmbld">Seba ‘amity’ ='lgc'>[ravabet-e hasane روابط حسنه='lgc'>] at stake='qstn'>? )
="frds scrmbld">Seba's ="trms">epistemological object(='qstn'>?)='lgc'>: ‘evidence’ (='lgc'>=/='qstn'>?='lgc'>=>! cordial dis="trms">positions)

(complexity is the name of our game. ="ppl">="ppl">Haraway)

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my current work and ="trms">interest involves the investigation of individualized subject formation (tajarode nafs تجرد نفس ='qstn'>?); ="trms">interrogating the production of ="trms">language; and tracing the divisible distinguishing limits between ="trms">categories of human, ="trms">animal, and ="trms">monstrous.
='at'>#subjects of ="trms">interest='lgc'>: The ="trms">translator, ="trms">language, the ="trms">sublime, ="trms">animals/="trms">animality, ="trms">technicity/mechanicity, the divine/sacred,

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the myth of Poros, Penia, and Eros for ="frds scrmbld">Aela='lgc'>:
(in ="ppl">Plato's ="trms">Symposium;) Penia, the “="trms">child of poverty,” decides to forcefully impregnate herself with the inebriated Poros, “the personification of plenty,” who is always in op="trms">position with aporia, (='lgc'>~ snafu before aporia,) “puzzlement, which breaks with the logic of identity,” and thus defining aporia. The result of this union is Eros...
poverty ='lgc'>+ ='lgc'>{plenitude ='lgc'>× aporia='lgc'>} ='lgc'>=='lgc'>=> eros ='lgc'>: ='lgc'>{="trms">agency of passivity ='lgc'>+ resourcefulness='lgc'>}
="lstsrd">1-="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical inquiry begins from ‘aporia’
="lstsrd">2-rationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list inquiry begins from ‘a ="trms">priori’
="lstsrd">3-="trms">="trms">empiricist inquiry begins from ‘tabula rasa’ (hakim's beginning)
/
/
="lstsrd">4-mystical inquiry begins from ‘="trms">affective a posteriori’ (effect, ="trms">wonder, heyrat, tahayor)


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sci-fi is ="trms">imagining the elsewhere inside mortality. (='lgc'>=='lgc'>=> feminism stakes in SF)

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='strcls'>*make a series of studio photos with white clear backs, two ="trms">different genders ="nms">iranians having a physical/="trms">verbal fight or some ="trms">sort of aggressive encounter

='strcls'>*the idea is to ="trms">write a script for a movie or short series, combining the ="trms">historical 14th century ="nms">Iran with the 14th century ="trms">imaginal ="trms">beast ="trms">fables from the ="nms">ajayeb. the camera creats a non-exotic continuation between the two

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='lgc'>[with ="ppl">="ppl">Kenney='lgc'>]

="prgrph">-how to let emerge a ="trms">seriousness as collective ="trms">matters of care='qstn'>?
="prgrph">-how to stimulate ="trms">pragmatic ="trms">questions about how to ="trms">craft relevant knowl="trms"nttrm="knowledge,Knowledge">edge='qstn'>?

speculation is all about ="trms">pragmatism


capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list speculation ='lgc'>: “one must speculate to accumulate” ='lgc'>='lgc'>=/= relating ='and'>& ="trms">narrating

="trms">scientific speculation ='and'>& venture capital ='lgc'>=='lgc'>=> big ="trms">epistemic/financial pay-offs or costly dead ends ='lgc'>[='lgc'>='lgc'>=/= (="ppl">="ppl">Stengers's notion of speculative) ='strcls'>*being at risk with ones claims='strcls'>* ='lgc'>='lgc'>=/= received notions of ="trms">authority or rationality='lgc'>]

(an abstract challenge='lgc'>:) to bring ="trms">specificity and ="trms">imaginative traction

='strcls'>*speculation is a more feral practice
(="trms">wild) speculation ='lgc'>[always improper='lgc'>] ='lgc'>='lgc'>=/= proper ="trms">science ='lgc'>: rational production of univerasal knowl="trms"nttrm="knowledge,Knowledge">edge
="prgrph">-speculation is not about what there is but what there might be
="prgrph">-speculation is on the side of the possible ='lgc'>='lgc'>=/= probable (='lgc'>-='lgc'>-> ="ppl">="ppl">Stengers)

speculative operations (quietly) insist that ='strcls'>*another ="trms">world is here='strcls'>* (='lgc'>-='lgc'>-> my ="nms">ajayeb) ='lgc'>='lgc'>=/= the smooth operation of business-as-usual (,, ="trms">interrupting it)

for my ="nms">ajayeb, how can i carve out a space to nurture my idea='qstn'>? ='lgc'>-='lgc'>-> nest-building ='lgc'>--="trms">position/place='lgc'>-='lgc'>-> digging out a bit of earth

='strcls'>*speculative ="trms">="trms">empiricism ='lgc'>: ="trms">scientific ='lgc'>+ ="trms">narrative
working with ="nms">ajayeb so that it might stimulate a specualtive ="trms">="trms">empiricism for ="trms">composing more livable ="trms">worlds ='lgc'>-='lgc'>-> ="nms">ajayeb's storied biospheres

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='thdf'>the notion of ‘magic’ in popular TV series, such as ‘Harry Potter’ franchise and ‘The Magicians’ among many others, and ="trms">instrumentalization. magic as information ="trms">technology that is completely ="trms">instrumentalized. the capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ideology of ‘tool’ and ‘usefulness’ are insinuated heavily in the hipster figures of ‘The Magicians’ in the way that they ="trms">interupt ="trms">history and knowl="trms"nttrm="knowledge,Knowledge">edge-burdened living. “stop the ="trms">history lessen! tell me how do we kill the ="trms">beast with it='qstn'>?” (the stupidity of the hipster hero moving through the matrix of merely teleological ="trms">phenomena, stripping pleasure off thinking...)
(utopian='qstn'>?)

what a magic spell is good for if it is not a leverage='qstn'>?

='lgc'>[title='lgc'>]
The Magicians and The Absolute Freedom and Terror

(‘The Magicians’='lgc'>:) magic='lgc'>: ="trms">instrumentalizing the logos
knowl="trms"nttrm="knowledge,Knowledge">edge is ="trms">literal ='lgc'>-='lgc'>-> magic spells are ="trms">literal ='lgc'>{the result of magic spell is predetermined='lgc'>}. in this case, the magic is both an ="trms">instrument of power and r="trms">enunciation of knowl="trms"nttrm="knowledge,Knowledge">edge
(="ppl">Heideggerian) ="trms">techne of the Western project is an ="trms">instrumentality that takes over, arrests, or enframes what it desires to manipulate or contain. (="ppl">="frds scrmbld"nttrm="Christianson">Christian ="ppl">Hubert's notes)
='lgc'>='lgc'>=/= ="trms">poiesis, a bringing-forth (in ="ppl">Heidegger='lgc'>: blooming of the blossom) (also ="trms">Greek)

="large lg6" stl="font-size:129%"> “='lgc'>[(for the ="trms">techno-="trms">monster-magicians) everything is='lgc'>] ="trms">code to be cracked”

a kind of fantasies that Don ="ppl">="ppl">Ihde calls ="trms">techno-fantasy, which have been part of the transhumanism since 19th century

the toxic distinction between ="trms">techne from ="trms">episteme (since ="ppl">Homer). ‘The Magician’ sug="trms">gests magic as a ="trms">technology or tool apart from its context of involvements and referentialities ='lgc'>: a hermeneutic or alterity ="trms">relation ='lgc'>='lgc'>=/= (="ppl">Heidegger='lgc'>:) the tool is an ="trms">embodiment ="trms">relation
(one of the characters even states that humans without magic invented computers as replacement)

‘The Magician’ dismisses the generation of knowl="trms"nttrm="knowledge,Knowledge">edge in the praxis of tool-use. ="trms">science/magic is ="trms">pragmatic ="trms">relation of ="trms">="trms">equipment or tools as ="trms"nttrm="already,spread">ready-to-hand. the ideology of a knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">relation='lgc'>: magic (as tool) is ="trms">present-at-hand ='lgc'>-='lgc'>-> ="trms">ontological ="trms">relationship to the ="trms">world (='lgc'>='lgc'>--='lgc'>--the characters want to go and have an icecream when they are finished with all the magical fights.)
this notion of magic as tool (='lgc'>='lgc'>=/= ="trms">epistemological object) in use achieves (what Don ="ppl">="ppl">Ihde calls) ='strcls'>*="trms">instrumental transparency='strcls'>* ='lgc'>-='lgc'>-> It “withdraws” when in use, but becomes conspicuous again when broken or missing ='lgc'>[='lgc'>-='lgc'>-> this is precisely the standard account of ="trms">technology in high-="trms">techno-="trms">scientific capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list sunny ="trms">societies='lgc'>] ='lgc'>-='lgc'>-> ='thdf'>the idea that magicians can “forget” (or “lose”) their magic sug="trms">gests a guarantor of ="trms">instrumental transparency of magic (or knowl="trms"nttrm="knowledge,Knowledge">edge).
="prgrph">-the popular vision of magic hinges around the desire for total transparency='strcls'>**
="prgrph">-this ="trms">instrumental rationality is the heart of the ="trms">modernizing project (which characterizes capitalism) ='lgc'>-='lgc'>-> the value-free calculable efficiency of administrative processes (='lgc'>-='lgc'>-> a project of domination and denial of dependence) (='lgc'>=='qstn'>?='lgc'>=> Auschwitz)

(how to make The Magician's bounded utilitarian individualism unthinkable='qstn'>?)

(Frankfurt School='lgc'>:) ="trms">technology ='lgc'>='lgc'>~= ="trms">instrumental reason ='lgc'>='lgc'>~= reification (madiat, jesmiat) as reason
(="ppl">Habermas='lgc'>:) ="trms">systems rationality, economic and bureaucratic rationality (='lgc'>=='lgc'>=> patterns of meaning rendered functional) ='lgc'>='lgc'>=/= ="trms">communicative processes that sustain the life="trms">world

the same ="ppl">Platonic tradition produces='lgc'>: ='lgc'>{theory ='lgc'>='lgc'>=/= practice='lgc'>} ='lgc'>=='lgc'>=> ='lgc'>{mind ='lgc'>='lgc'>=/= body='lgc'>} ='lgc'>=='lgc'>=> ='lgc'>{"conceptual” ='lgc'>='lgc'>=/= “="trms">material"='lgc'>} (and privileging one over the other)
(for the Frankfurt School) truth='lgc'> = "a moment of correct praxis”

what is at stake is the way ‘The Magician’ heroes’ way of non-relating to an entire environment and with it to an implicit “="trms">world” that they inhabit.
...that ="trms">science is an ‘account’ of reality not a ‘tool’ for coping with it
...when the ="trms">world and the ="trms">instrument ="trms">interact
descriptions of the affordances of indissoluble ="trms">instrument / ="trms">world complexes are at stake

then how can we think magic/knowl="trms"nttrm="knowledge,Knowledge">edge/="trms">science without ="trms">instrumentalization (‘something in order to’)='qstn'>?


='thdf'>the notion of ‘="trms">world’ and ‘="trms">worlding’ in other Hollywood sci-fi franchises, and the way a ="trms">world (='thdf'>for example survival in Mars in ‘The Martian,’ surviving “outer space” in ‘Gravity,’ “pure ="trms">wonder” and “="trms">abyssal unknown” in many Icarusian space exploration moves and movies, the deprived Earth in ‘="trms">Interstellar,’ and so on) is rendered dead or d="trms"nttrm="danger,stranger">angerous or prosperous, ideologies of ="trms">anthropocentric extensionalism.

(this directly concerns my ="nms">ajayeb ="nms">apass research about the ="trms">past, because hollywood constantly making ="trms">science ="trms">fictions about the ="trms">past.)

='lgc'>[as much as Matt Damon is ="trms">schizo-constructing a ="trms">social environment (on “dead” Mars trying to contact “home”), ="nms">Cinderella's ="trms">schizo-="trms">affective ="trms">relation with the talking ="trms">animals is doing the same='lgc'>: talking back to a ="trms">world that talks to her, where Matt is only able to talk to home station. I think we have better chances with ="nms">Cinderella's kind of split personality.='lgc'>]


="trms">Modernity ='lgc'>-='lgc'>-> “Project of Enlightenment” ='lgc'>: ="trms">religion ='lgc'>='lgc'>=/= ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics ='lgc'>-='lgc'>-> ="trms">science ='lgc'>+ morality ='lgc'>+ art ='lgc'>-='lgc'>->  objective ="trms">science ='lgc'>+ universal morality ='lgc'>+ law  ='lgc'>='lgc'>--='lgc'>--='lgc'>{each with its own “inner logic"='lgc'>}
(="ppl">Luhmann; ="trms">transition to ="trms">modern='lgc'>:) stratified and hierarchical organization ='lgc'>--to='lgc'>-='lgc'>-> “functionally ="trms">differentiated” organization
(project of ="trms">modernity requires) a universally assumed but nowhere concretely localizable life="trms">world='strcls'>*** (='lgc'>='lgc'>=/=='qstn'>? ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges)
="trms">modern person ='lgc'>: the self-fulfilling and self-justifying observing subject

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(="ppl">Freud's) ego='lgc'>: the record of abandoned object cathexes
(cathexes ='lgc'>='lgc'>~= electrical charge; the libidinal energy invested in some idea or person or object)

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(15.02.2017) three objects from ="nms">apass='lgc'>:
="prgrph">-="trms">complaint
="prgrph">-evidence
="prgrph">-monologue


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on futurity; in SF capital (Mark Fisher) the information (somewhere between cybernetic futurism and “New Economy”) is a direct generator of economic value ='lgc'>=='lgc'>=> ‘the information about the future’ circulates as as increasingly important commodity='strcls'>* (="ppl">Eshun)

SF='lgc'>: engineering feedback between its preferred future and its becoming ="trms">present ='lgc'>--='not'>✕='lgc'>-='lgc'>-> future ='lgc'>-='lgc'>-> manufacturing tools capable of ="trms">intervention (='lgc'>='lgc'>=/=='qstn'>? disruption; the Sun Ra, character in the movie The Place is The Space, disrupts when he enters the youth ="trms"nttrm="cluster,club">club.)

='at'>@="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Ale ='lgc'>--her='lgc'>-='lgc'>-> predatory features/futures ='lgc'>: (a space for researching='lgc'>[='qstn'>?='lgc'>] dimensions of) anticipatory designs, projects of emulation, manipulation, parasitism, ="trms">interpellation into a b="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right corporate tomorrow ='lgc'><== faces smiling at screens (='lgc'>-='lgc'>->='qstn'>? a bitter ="trms">joke)
="prgrph">-in her criticism of “eurocentrism” how are afrofuturism and arabfuturism located='qstn'>? (curatorial) let's invite them as her allies in Hansaring Studio.

counter="trms">memorial mediated practices

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خودشیفتگی khodshiftegi='lgc'>:
='lgc'>[="trms">narcissistic personality disorder='lgc'>]
(exaggerated feeling of) self-importance, self-absorbed, self-perception of being unique, ="trms">situated within self-="trms">presentation, sense of entitlement حق به جانب and self-centeredness schema
adult ="trms">neurotic's sense of omnipotence ='lgc'>-='lgc'>-> relic of the old megalomania of infancy (='lgc'>~ all ="trms">paranoic disorders) (='lgc'>='lgc'>~='lgc'>-> hurt with denial)

(="ppl">Freud's) primal state='lgc'>: ='lgc'>{id ='lgc'>='lgc'>~= ego ='lgc'>='lgc'>~= external ="trms">world='lgc'>}='lgc'>--(not ="trms">differentiated)
one could not lay hold of oneself as other ='lgc'>=='lgc'>=> ="trms">narcissism expires
(="ppl">Lacan's) ego='lgc'> = another ='lgc'>}='lgc'>=='lgc'>=> the specular ego (in the mirror ="trms">stage) ='lgc'>='lgc'>=/= ="trms">narcissistic
(‘='lgc'>='lgc'>=/=’ ='lgc'>: ="trms">erotic attraction or aggressive tension)

="ppl">Nietzsche='lgc'>: the utterance “I am ugly” created “the beautiful”
='lgc'>[does this mean='lgc'>: “I am beautiful” created “the ugly” (in the other and ="trms">world)='qstn'>?='lgc'>]


="trms">sublimation is passion transformed
or, object displacement, transformation of instincts,
a desuxualization (from primary to secondary ="trms">narcissism) (='lgc'>-='lgc'>-> what is ="frds scrmbld">Aela's “thirst for knowl="trms"nttrm="knowledge,Knowledge">edge”='qstn'>?)='lgc'>='lgc'>~='lgc'>~='lgc'>-='lgc'>-> un="trms">folding into (="trms">differentiated elements of a oneness of) instinctual-spiritual experience. (="frds scrmbld">Aela's) ‘oneness’ ='lgc'>[an o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal unity ='lgc'>+ one hidden and defended against='lgc'>] stays alive as connection='qstn'>? ='lgc'>-='lgc'>-> the ="trms">question of desire for ="frds scrmbld">Aela is about this hidden linkage.
='lgc'>[="trms">transitional objects, play, modifications of the pleasure principle, genital function,='lgc'>]
,
(noted by ="ppl">="frds scrmbld"nttrm="Christianson">Christian ="ppl">Hubert='lgc'>: for ="ppl">Loewald='lgc'>:) ='strcls'>*="trms">eroticism is genuine ="trms">sublimation='strcls'>* ='lgc'>: a reconciliation in the area of ego development and of ="trms">internalization. (='at'>@="frds scrmbld">Aela)
="prgrph">-de="trms">sublimation (of reason='qstn'>?)
objective of sexuality conceptual transformation into Eros ='lgc'>-='lgc'>-> (asking ="frds scrmbld">Aela with ="ppl">Marcuse='lgc'>:) what is the non-repressive ="trms">sublimation of the resexualized body='qstn'>? (='lgc'>='lgc'>=/= ="trms">neurotic reactivation of ="trms">narcissistic libido)
why Eros is so powerful='qstn'>? what kind of ="trms">sublimation is the culture-building power of Eros='qstn'>?

in ="ppl">Derrida, ="trms">narcissism is the passage to the Other, and not necessarily merely a collapse into oneself.

auto-="trms">erotic solipsism

باطل کردن طلسم ضمیر the ego appears ='lgc'>[displaced elsewhere in the ="trms">world as an effect='lgc'>] as the result of primary ="trms">narcissism='qstn'>?
(batel kardan-e telesm-e zamir) dispulsion of ego
='strcls'>*ego forms in the ="trms">world='strcls'>* (="ppl">Lippit)

auto-="trms">erotic economy

the ego in the island, finding footprints of the others
(="ppl">Freudian protocols of existence='lgc'>:) there is no ="trms">world, there is only islands. ='lgc'>-='lgc'>-> multiplicity of isolations ='lgc'>='lgc'>~='lgc'>-> individuation

“In ="trms">narcissism the ego disappears from the ="trms">world and reappears in the ="trms">imaginary realm of invisible ="trms">interiority.” (="ppl">Lippit)

="large lg3" stl="font-size:110%"> ='lgc'>{the ="trms">erotic attachment to outside objects='lgc'>}='lgc'><='lgc'>--="trms">pervert ='lgc'>='lgc'>=/= ="trms">narcissist='lgc'>-='lgc'>->='lgc'>{withdraw, calls it “instinct for self preservation"='lgc'>} (a shortcut='lgc'>: my way of undering my own ="trms">narcissistic tendencies has been through ="trms">perversity.)

='lgc'>[for ="frds scrmbld">Juan:='lgc'>] (artistic) ="trms">narcissism ='lgc'>='lgc'>=/=='qstn'>? fossilization (='lgc'>='lgc'>~='lgc'>->='qstn'>? ="trms">mimesis)

='strcls'>*="trms">mimesis='strcls'>* is not about form
in order to re="trms">present the character of the ="trms">supposed ‘word’ of another
="trms">mimesis ='lgc'>+ ="trms">techne ='lgc'>='lgc'>~= copy (='at'>@="frds scrmbld">Juan)

diegesis ='lgc'>='lgc'>=/=='qstn'>? ="trms">mimesis
(telling) ='lgc'>-- (showing)
(recounted) [...]