[...]h” or “perhaps” introducing a zone of ambiguity in people's lss="trms">relationship with each other you might get something lss="trms">social. subjunctive mood (konjuktiv) not only is to zusammenbinden the elements of semantic also to zusammenbinden the the people who are speaking in these terms.

cooperation is a rehearsal not a performance.

public real made of people who don't argue in behalf of their own lss="trms">interest but to think most dislss="trms">interestedly.

my talks/works is about how we make sense of our environment, the lss="trms">network that we live in and the texts and discourses that we are lss="trms"nttrm="already,spread">reading and lss="trms">writing.

<lrg clss="large lg2" stl="font-size:111%"> how shyness (even) look likelss='qstn'>? can we recognize it when we see itlss='qstn'>?
what is feeling comfortable in the lss="trms">presence of strlss="trms"nttrm="danger,stranger">angerslss='qstn'>? not lss="trms">verbally i mean, physically.
lss='thdf'>the notion of being comfortable in the lss="trms">presence of lss="trms">difference. being physically comfortable in lss="trms">presence of the people who are not like yourself.

the subjunctive is the lss="trms">language that the shy uses lss="trms">naturally, which is one of the necessary elements of cooperation. in contrast to subjunctive speech, there is declarative speech is a form of declaration invites sublss="trms">mission, and it invites sublss="trms">mission because somebody else defines for you clearly what something is about. there is almost an lss="trms">erotic of that, they really now what they are on about, they really know who they are, and you become a lss="trms">spectator to their delss="trms">finiteness. giving yourself up to somebody who seems more defined and more purposive.
lrg>
cooperation in islam is not a personal experience, it is something that is enlss="trms">coded in very strict ritual. it is not an act of choice. cooperation is not a duty but a desire.

my talk is a fancy and careful way of lss="trms">responding to the voices of other. the ones that are sounding in my ear. (inslam, shakespear, math, that girl in enghelab square, etc.). i am not good at immediate reaction, so i lss="trms">respond with a delay and a lot of playfulness and black holes that come in to be of the part of this, by this lss="trms">relationship to the Other, that is manifesting itself through the lss="trms">language of the Other (islam)

In my performative practice, I seek a way to approach thinking about things that arrests my curiosity. It is a form of commitment to what comes forward and calls for thinking, an attention before what I do not know. My Talks are fancy and careful lss="trms">responding to that otherness, to the voice or face that speaks to you from somewhere that you cannot yet locate. This call could be from a sadistic super-ego inside or l clss="ppl">Shakespearel> or kleinen Maulwurf, der wissen wollte, wer ihm auf den Kopf gemacht hat.

i am not just lss="trms">interested in my own foundational lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphors.
is there an amateurishness at the lss="trms">intersection of art and philosophy that i am drawinglss='qstn'>?
what is amateurlss='qstn'>?

the fact that i am giving talks is very much related to the lss="trms">social culture around me, in Germany the culture has a taste to lss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen and there is an lss="trms">interest for speech. now i get it like in the case of warhol he is rethinking his surrounding culture which is dominated at that time by pop, media and celebrity. i am rethinking the academia and philosophy that is in lss="trms">relationship with the arts, my issues and lss="trms">interests are lss="trms">different than warhol for that lss="trms">matter. i am enthusiastic and extremely lss="trms">interested in the lss="trms">material that i am working with, and at the same time overthrown by it and i believe in it, in the same way that maybe warhol believed in pop culture and business.

the nightmare after performance

lss='thdf'>the notion of lss="trms">skill in art, performance, life, work

trauma, in the experience of the trauma, the source mixes, and lss="trms">articulate in lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphors and hubric signifiers.

lss="trms">relationship between older works and performances, the issue of lss="trms">skill and lss="trms">technology.
it took 60 years after the developments in tempering lss="trms"nttrm="metaph,metamorph,metabol,metal">metal, for barnors to learn new nigf lss="trms">techniques. this is common in the lss="trms">history of lss="trms">technology, that a tool appears before people know how to use it. do we know how we can use computerslss='qstn'>? when we master a lss="trms">technique, its uses are not immediatly clear.
lrg>
getting lss="trms">interested in the wrong answer in the four answer lss="trms">question.
no lss="trms">skill develops without a good dose of curiosity. which enables us to think about what might be, rather than what is.

There is a half-relss="trms">membered discussion of Sigmund l clss="ppl">Freudl> I lss="trms"nttrm="already,spread">read once in a lss="trms">book and which I have been paraphrasing regularly ever since. It said that for l clss="ppl">Freudl> dreams were a way of thinking by doing. You run, you cry, you kiss, you lss="trms">love, you cheat, you argue, you fall, you kill, you eat, you sing, you get lost, you lss="trms">travel back in time, you become somebody else – but you do it all in your head. You do it in your head and so it is thinking, just not a thinking we recognize as thinking. When I am dreaming I am lss="trms">composing thoughts in the way an artist lss="trms">composes a painting or a witch a potion – an assemblage made of bodies and places and actions. An lss="trms">embodied thinking, that is no less eloquent or extraordinary or transformative for being so.

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

...One can chat and gossip but it is forbidden to preach, lss="trms">lecture or lss="trms">instruct.”
Claudio Magris’ Micronismi

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

(butler)

the structure of address itself

although I did not know in whose voice this person was speaking, whether the voice was his own or not, I did feel that I was being addressed.

To lss="trms">respond to this address seems an important lss="trms">obligation during these times.

It is about a mode of lss="trms">response that follows upon having been addressed, a comportment toward the Other only after the Other has made a lss="trms">demand upon me, accused me of a failing, or asked me to assume a lss="trms">responsibility.

<lrg clss="large lg6" stl="font-size:127%"> The structure of address is important for understanding how moral lss="trms">authority is introduced and sustained if we accept not just that we address others when we speak, but that in some way we come to exist, as it were, in the moment of being addressed, and something about our existence proves precarious when that address fails.

...the lss="trms">demand that comes from elsewhere, sometimes a nameless elsewhere,...

We think of presidents as wielding speech acts in willful ways, so when the director of a university press, or the president of a university speaks, we expect to know what they are saying, and to whom they are speaking, and with what intent.

...perhaps we should think more lss="trms">seriously about the lss="trms">relation between modes of address and moral lss="trms">authority. (also one of the issues in today's performance art)


lss="trms">narration is always judgment
lss="trms">affective lss="trms">intervention


why should i lss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen to youlss='qstn'>?
because i have a voice!


visual culture has lss="trms">different strand from lss="trms">lecture culture. people are able to express themselves with lss="trms">verbal signs long before they can draw anything, using visual sign (picture<lgc clss='lgc'>:lgc> a drawing by lss="frds scrmbld">Hanno). lss="trms">verbal lss="trms">language because of its easy everyday usage has become mundane and lss="trms">instrumental to lss="trms">communication, visual sign due to its learning curve and lss="trms">skillfulness belonged to the art domain.

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lss="trms">transitive lss="trms">verb constructions are the ones that require a direct object in order to complete the meaning and to be grammatical. Used in theater, between director and actor, by lss="trms">communicating with lss="trms">transitive lss="trms">verbs actors can perform the lss="trms">language of the director.


lss='mywrk'>my work lss="trms">embodies and lss="trms">communicates a desire to lss="trms"nttrm="already,spread">read (and lss="trms">write) texts



<lgc clss='lgc'>[lgc>steiner<lgc clss='lgc'>]lgc>
in lss="trms">Greek mythology the lss="trms">poet and the seer are blind so that they may, by the antennae of speech, see further.

One thing is clear<lgc clss='lgc'>:lgc> every lss="trms">language-act has a temporal determinant. No semantic form is timeless. When using a word we wake into resonance, as it were, its entire previous lss="trms">history. A text is embedded in lss="trms">specific lss="trms">historical time; it has what lss="trms">linguists call a diachronic structure. To lss="trms"nttrm="already,spread">read fully is to restore all that one can of the immediacies of value and intent in which speech actually occurs.

The process of diachronic lss="trms">translation inside one’s own native tongue is so constant, we perform it so unawares, that we rarely pause either to note its formal intricacy or the decisive part it plays in the very existence of civilization. By far the greatest mass of the lss="trms">past as we experience it is a lss="trms">verbal construct. lss="trms">History is a speech-act, a selective use of the lss="trms">past tense. Even substantive remains such as buildings and lss="trms">historical sites must be ‘lss="trms"nttrm="already,spread">read,’ i.e. located in a context of lss="trms">verbal recognition and placement, before they assume real lss="trms">presence.

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

(notes - december 15, 2011)
lrg>
<lsts clss="lsts lst1">•lss="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robots making lss="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robots
lsts> <lsts clss="lsts lst1">•what a robot wants (and how it wants it)
lsts> <lsts clss="lsts lst1">•cataloging computer generated stones smoke
lsts> <lsts clss="lsts lst1">•digital to digital convertor
lsts> <lsts clss="lsts lst1">•physical lss="trms">interaction (between a user and a media object, pressing a button, choosing a link, moving the body) versus psychological lss="trms">interaction (the psychological processes of filling-in, hypothesis forming, recall and identification, which are required for us to comprehend any text or image at all)
lsts> <lsts clss="lsts lst1">•Mechanical lss="trms">Monsters
lsts> <lsts clss="lsts lst1">•blown away roof
lsts> <lsts clss="lsts lst1">•lss="trms">Technology<lgc clss='lgc'>:lgc> the new lss="trms">nature
lsts> <lsts clss="lsts lst1">•-error and - lss="trms">horror(-terror)
lsts> <lsts clss="lsts lst1">•lss="trms"nttrm="knowledge,Knowledge">edge of the earth
lsts> <lsts clss="lsts lst1">•gold and dream, gold price and power law
lsts> <lsts clss="lsts lst1">•the lss="trms">story of the viewer
lsts> <lsts clss="lsts lst1">•fact and perspective (elucidation)
lsts> <lsts clss="lsts lst1">•lss="trms">love at first sight (digital)
lsts> <lsts clss="lsts lst1">•continual production of the new is what allows things to stay the same, (logic of the same)
lsts> <lsts clss="lsts lst1">•noise lss="trms">story
lsts> <lsts clss="lsts lst1">•the ‘content’ of any medium is always another medium (Mclss='trgt hghlght 1'href='?q=L'>Luhan)
lsts> <lsts clss="lsts lst1">•The mediation of lss="trms">religion through buildings
lsts> <lsts clss="lsts lst1">•start with lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphor and end with algebra
lsts> <lsts clss="lsts lst1">•a “model” is a lss="trms">system of objects (any kind of objects) that make all of the sentences in a theory true , where a “theory” is a lss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of sentences in a lss="trms">language.
lsts> <lsts clss="lsts lst1">•lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphors somehow mobilize the lss="trms">difference between the two domains
lsts> <lsts clss="lsts lst1">•arena of alienation
lsts> <lsts clss="lsts lst1">•Cut the Noise
lsts> <lsts clss="lsts lst1">•mirrors with (/without) lss="trms">memories
lsts> <lsts clss="lsts lst1">•substitutability
lsts> <lsts clss="lsts lst1">•optical appearances (mind <lgc clss='lgc'>~lgc> eye)
lsts> <lsts clss="lsts lst1">•Dioptrics (lss="trms">science of refraction), catoptrics (reflection),
lsts> <lsts clss="lsts lst1">•that could not be spoken of or relss="trms">presented, because it was empty of discourse and thus of meaning.
lsts> <lsts clss="lsts lst1">•innocence of the eye
lsts> <lsts clss="lsts lst1">•Poor Unfortunate Souls
lsts> <lsts clss="lsts lst1">•being useful, like a prison guard
lsts> <lsts clss="lsts lst1">•autolss="trms">poetic (complex self-referential lss="trms">systems)
lsts> <lsts clss="lsts lst1">•to take up the motives from the external lss="trms">world
lsts> <lsts clss="lsts lst1">•will-less perception, “the pure eye of genius”
lsts> <lsts clss="lsts lst1">•bringing from the artificial lss="trms">world to the art lss="trms">world
lsts> <lsts clss="lsts lst1">•object oriented programming / subject oriented
lsts> <lsts clss="lsts lst1">•Observer, lss="trms">system and environment
lsts> <lsts clss="lsts lst1">•a lss="trms">system (designed) with a purpose of itself
lsts> <lsts clss="lsts lst1">•magnifying or light-collecting optical device
lsts> <lsts clss="lsts lst1">•lss="trms">social selfish
lsts> <lsts clss="lsts lst1">•un-computational
lsts> <lsts clss="lsts lst1">•gray area
lsts> <lsts clss="lsts lst1">•self-identity is bad visual lss="trms">system
lsts> <lsts clss="lsts lst1">•Vision requires lss="trms">instruments of vision; an optics is a politics of lss="trms">positioning. lss="trms">Instruments of vision mediate standpoints;
lsts> <lsts clss="lsts lst1">•Identity, inlss="trms"nttrm="cluster,club">cluding self-identity, does not produce lss="trms">science; critical lss="trms">positioning does, that is, objectivity
lsts> <lsts clss="lsts lst1">•docile body
lsts> <lsts clss="lsts lst1">•lss="trms">technological visioning (vector of secret texts, lss="trms">books within lss="trms">books, ancient curses, digital dreams, and medieval cyber-art)
lsts> <lsts clss="lsts lst1">•empty space left by theory and philosophy
lsts> <lsts clss="lsts lst1">•lss="trms">technical visioning
lsts> <lsts clss="lsts lst1">•lss="trms">Technology is never merely “used,” never merely lss="trms">instrumental. It is always ” incorporated” and “lived.”
lsts> <lsts clss="lsts lst1">•In his last paintings, such as the Bride of 1912, Duchamp both elaborated an iconography that combined mechanical and lss="trms">visceral forms and began to move away from any procedures that revealed the artist's hand to create “retinal” or “anecdotal” art.
lsts>

lemon grass plant, malss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigold

lss="frds scrmbld">Saeed 0012063108222
lss="nms">Tehran Wi Fi<lgc clss='lgc'>:lgc> 88 57 27 92

newer medium may be ‘nested’ inside of an older medium (or vice versa)

<lrg clss="large lg1" stl="font-size:148%"> mental life (lss="trms">memory, lss="trms">imagination, fantasy, dreaming, perception, cognition) is mediated and is lss="trms">embodied in the whole range of lss="trms">material media… we not only think about media, we think in them (l clss="ppl">Mitchelll>)
lrg>
The shock of new media is as old as the hills

Franz Reuleux described this corlss="trms">relation<lgc clss='lgc'>:lgc> the more primitive the lss="trms">technology, the less attuned the parts of the machine to each other, the greater the degree of play <lgc clss='lgc'>--lgc> the more perfected the lss="trms">technology, the closer the fit, the less play between the individual parts.

(For Winnicott,) play is a psychological state where the boundaries between self and the lss="trms">world remain labile and fluid, (a state which is important not only for the development of the lss="trms">child, but with significant ramifications for human life and culture in general.)

Relss="trms">presentation is a distinctive manner of lss="trms">imagining the real, and is a fundamental lss="trms">phenomenon upon which all culture rests.

Henri lss='trgt hghlght 1'href='?q=L'>Lefebvre distinguishes Relss="trms">presentations of space and Relss="trms">presentational spaces . ... Relss="trms">presentational spaces are “directly lived” through aslss="trms">sociated images and lss="trms">symbols which overlay physical space, making lss="trms">symbolic use of its objects.

the conceiving mind over the perceiving body (vision/touch)
touching was considered “a cruder scanning at close range,” and seeing “a more subtle touching at a distance.”

for Berkeley there is no such thing as visual perception of depth, and Condillac's statue effectively masters space with the help of movement and touch. The notion of vision as <lgc clss='lgc'>[lgc>Ouch is adequate to a field of knowllss="trms"nttrm="knowledge,Knowledge">edge whose contents are organized as stable lss="trms">positions within an extensive terrain.

lss="brkr">

<lsts clss="lsts lst1">•a lss="trms">technological gaze
lsts> <lsts clss="lsts lst1">•way of seeing (l clss="ppl">Derridl>ean deconstructed)
lsts> <lsts clss="lsts lst1">•high-tech images
lsts> <lsts clss="lsts lst1">•artifact (cultural artifact, lss="trms">social)
lsts> <lsts clss="lsts lst1">•image of the or a body and its environment
lsts> <lsts clss="lsts lst1">•impossible subject-lss="trms">positioning, the lss="trms">codification of flesh, a visualization of lss="trms">scientific lss="trms">narratives and the lss="trms">aestheticization of information, all of which tell us about a longer line of cultural fantasies about information, lss="trms">code and lss="trms">technology. (Norah l clss="ppl">Campbelll>)
lsts> <lsts clss="lsts lst1">•Everything said is said by an observe (Maturana and Varela)
lsts> <lsts clss="lsts lst1">•framing the lss="trms">world
lsts> <lsts clss="lsts lst1">•virtual gaze (l clss="ppl">Baudrillardl>)
lsts> <lsts clss="lsts lst1">•achieve absolute vision, while seeing nothing.
lsts> <lsts clss="lsts lst1">•very much as real; human and lss="trms">technological, both
lsts> <lsts clss="lsts lst1">•i say this as someone who thinks that we are part of this digital lss="trms">world, but we are not necessarily subject to its terms
lsts> <lsts clss="lsts lst1">•splicing of direct and tactile human perception of reality with another reality, one that is mediated and lss="trms">technical
lsts> <lsts clss="lsts lst1">•the naration is not pure nor whole (why cyborglss='qstn'>?)
lsts> <lsts clss="lsts lst1">•place of visibility (/ field of articulability)
lsts> <lsts clss="lsts lst1">•it is an lss="trms">aesthetic dream, dream of islss="trms">morphism between the discursive object and the visible object
lsts> <lsts clss="lsts lst1">•exteriorization of the body (lss="trms">relation between face / hand / tool )
lsts> <lsts clss="lsts lst1">•The “exact meeting place” of form, lss="trms">matter, tool, and hand is the touch(Henri Focillon)
lsts> <lsts clss="lsts lst1">•
lsts>
<lrg clss="large lg6" stl="font-size:115%"> ////////////////////////

In this lss="trms">interconnection of lss="trms">embodied being and environing lss="trms">world, what happens in the lss="trms">interface is what is important.
<lgc clss='lgc'>--lgc>Don l clss="ppl">l clss="ppl">Ihdel>l>, Bodies in lss="trms">Technology
lrg>
At first glance, slss="trms">trapped to the body of critters such as green turtles in Shark Bay, off Western Australia, humpback whales in the waters off southeast Alaska, and emperor penguins in Antarctica, a nifty miniature video camera is the central protagonist. Since the first overwrought seventeenth-century European discussions about the camera lucida and camera obscura, within lss="trms">technoculture the camera (the lss="trms">technological eye)seems to be the central object of both philosophical pretension and selfcertainty, on the one hand, and cultural skepticism and the authenticitydestroying powers of the artificial, on the other hand. The camera<lgc clss='lgc'>--lgc>that vault or lss="trms"nttrm="search">arched chamber, that judge's chamber<lgc clss='lgc'>--lgc>moved from elite lss='trgt hghlght 1'href='?q=L'>Latin to the vulgar, democratic idiom in the nineteenth century only as a consequence of a new lss="trms">technology called photography, or “light-lss="trms">writing.” A camera became a black-box with which to register pictures of the outside lss="trms">world in a relss="trms">presentational, mentalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, and sunny lss="trms">semiotic economy, an analogy to the seeing eye in brainy, knowing man, for whom body and mind are suspicious strlss="trms"nttrm="danger,stranger">angers, if also near neighbors in the head. Nonetheless, no lss="trms">matter how gussied up with digitalized optical powers, the camera has never lost its job to function as a judge's chamber, in camera, within which the facts of the lss="trms">world<lgc clss='lgc'>--lgc>indeed, the critters of the lss="trms">world<lgc clss='lgc'>--lgc>are assayed by the standard of the visually convincing and, at least as important, the visually new and exciting.
... first we have to plough through some very prelss="trms">dictable lss="trms">semiotic road blocks that try to limit us to a cartoonish lss="trms">epistemology about visual self-evidence and the lifelss="trms">worlds of human-lss="trms">animal-lss="trms">technology compounds.

lrg>
l clss="ppl">l clss="ppl">Gilbertl>l> stresses that nothing makes itself in the biological lss="trms">world, but rather reciprocal induction within and between always-in-process critters ramifies through space and time on both large and small scales in cascades of lss="trms">inter- and lss="trms">intra-action. In embryology, l clss="ppl">l clss="ppl">Gilbertl>l> calls this “lss="trms">interlss="trms">species epigenesis."43 l clss="ppl">l clss="ppl">Gilbertl>l> lss="trms">writes<lgc clss='lgc'>:lgc> “I think that the ideas that lss='trgt hghlght 1'href='?q=L'>Lynn <lgc clss='lgc'>[lgc>l clss="ppl">l clss="ppl">Margulisl>l><lgc clss='lgc'>]lgc> and I have are very similar; it's just that she was focusing on adults and I want to extend the concept (as I think the lss="trms">science allows it to be fully extended) to embryos. I believe that the embryonic co-construction of the physical bodies has many more implications because it means that we were ‘never’ individuals”

caring<lgc clss='lgc'>:lgc> becoming subject to the unsettling lss="trms">obligation of curiosity, which requires knowing more at the end of the day than at the beginning


//////////////


l clss="ppl">Nietzschel> also said, at the very beginning of the second treatise of The Genealogy of Morals, that man is a promising lss="trms">animal, by which he meant, underlining those words, an lss="trms">animal that is permitted to make promises (das versprechen darf). lss="trms">Nature is said to have given itself the task of raising, bringing up, domesticating and “disciplining” (heranziichten) this lss="trms">animal that promises.


Microlandscapes<lgc clss='lgc'>:lgc>
lrg>

the talk, also works lss='thdf'>the notion of mirror lss="trms">stage and what does it mean for us and for the companien lss="trms">species that are entangled. what thlss="trms"nttrm="already,spread">reads of meaning are taken apart by pulling on the thlss="trms"nttrm="already,spread">read of self reflection and self vision, what will gets account as lss="trms">nature for whom and when. the lss="trms">animal that is in charge of her own image is the relss="trms">presentation of the universala man.


Appearance of eukaryotic cells around 2 billion years ago is probably the most significant event in the lss="trms">history of life on earth. It gave the creatures with DNA two important things<lgc clss='lgc'>:lgc> a nucleus that contained all the genetic lss="trms">materials and an lss="trms">interface to lss="trms">communicate with the lss="trms">world outside of the cell<lgc clss='lgc'>--lgc>a complex lss="trms">membrane<lgc clss='lgc'>--lgc>to talk with the lss="trms">materials alien to itself. lss="trms">Interface is a critical point of lss="trms">intersection between lss="trms">different life lss="trms">worlds, fields, or levels of organization. They are the areas in which lss="trms">social friction can be experienced and where diffusion of new lss="trms">technology is leading to structural discontinuities (which can be either lss="trms">positive or negative), the lss="trms">interface is where they will occur. The argent issue of lss="trms">interfaces in lss="trms">social lss="trms">interaction and flow between human lss="trms">animal, nonhumans, and computers is today becoming a zone of lss="trms">transition of ephemeral lss="trms">technologies, physical contact, lss="trms">socio-political boundaries, and lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphor-relss="trms">presentation.
Since antiquity, relss="trms">presentation has been the foundational concept of lss="trms">aesthetics and lss="trms">semiotics. In the lss="trms">modern era, it has also become a crucial concept in political theory. In a discussion of law and ethnography, l clss="ppl">Clifford l clss="ppl">lss="frds scrmbld">Geertzl>l> calls into lss="trms">question the Western distinction between lss="trms">matters of fact and lss="trms">matters of value. “Facts and law we have perhaps everywhere; their polarization we perhaps have not.” l clss="ppl">lss="frds scrmbld">Geertzl>'s hermeneutic approach leads him to focus on the lss="trms">relation between the grounding of norms and the relss="trms">presentation of fact. Therefore, he conlss="trms"nttrm="cluster,club">cludes, relss="trms">presentation is a distinctive manner of lss="trms">imagining the real, and is a fundamental lss="trms">phenomenon upon which all culture rests.
The performance-talk is divided into three tangled lss="trms">narratives, one the lss="trms">social mode of lss="trms">traveling that inlss="trms"nttrm="cluster,club">cludes the lss="trms">child<lgc clss='lgc'>--lgc>the oplss="trms">posite of the lonely masculine lss="trms">traveler<lgc clss='lgc'>--lgc>based on the real experience and a personal lss="trms">story in a trip to Amazon in Colombia with lss="frds scrmbld">Karin Demuth and her three years old boy<lgc clss='lgc'>--lgc>lss="frds scrmbld">Hanno<lgc clss='lgc'>--lgc>, second a multi-headed lss="trms"nttrm="already,spread">reading of lss="trms">technologies of lss="trms">interfacing within computer culture and the lss="trms">worlds of other lss="trms">species, the meaning of lss="trms">inter-facing with the other, and third a visual relss="trms">presentation of the highly lss="trms">technical images recorded by Kinect infrared 3D-scanner/motion-detector. The result of the visualization is a heavily glitchy image, which aims in the performance to link the spatial practice to the perceived and the relss="trms">presentational spaces to the lived. Affirming the “unlss="trms">naturalness” of the image makes it a translss="trms">position of universal means of lss="trms">communication<lgc clss='lgc'>--lgc>the lss="trms">language<lgc clss='lgc'>--lgc>that would like to provide a direct, unmediated, and accurate relss="trms">presentation of the jungle.
The performance is an engagement with lss='thdf'>the notion of companion lss="trms">species elaborated by l clss="ppl">Donna l clss="ppl">l clss="ppl">Harawayl>l>l>, in an experience of walking in a tropical jungle with a computer in one hand and in the other hand the hand of the human lss="trms">child. The work deals with lss="trms">questions of the other-space that is mentally filled with projections and projects. The recording of the walking in the rain forest <lgc clss='lgc'>--lgc>as spatial and lss="trms">sensual experience<lgc clss='lgc'>--lgc> is thus delss="trms">materialized and has acquired a digital character. The lss="trms">dense and hot environment of the Amazon is replaced by an abstract graphic structure, thus bringing a new understanding of the locality of the walk. The noise and the randomness of the lss="trms">technical coloring the surface of the jungle provoke an lss="trms">aesthetic fascination, and an appropriation of the imposible image of the forest.



lss="trms">Traveling to the Amazon to experience its radical Otherness is a European tradition. It unintentional affirms the ideology of a “state of lss="trms">nature” that is lss="trms">prior to culture.

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l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Lacanl><lgc clss='lgc'>:lgc> i am led to regard the function of the mirror lss="trms">stage as a particular case of the function of the imago, which is to establish a lss="trms">relation between the organism and its reality - or, as they say, between the Innenwelt and the Umwelt.

This developement is experienced as temporal dialectic that decisively projects the function of the individual into lss="trms">history. the mirror lss="trms">stage is a drama whose lss="trms">internal thrust is precipitated from insufficiency to anticipation - and which manufactures for the subject, caught up in the lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of spatial identification, the succession of phantasies that extends from a fragmented lss="nms">body image to a form of its totality that i shall call orthhopaedic - and, lastly, to lss='thdf'>the lss='thdf'>assumption of the armour of an alienating identity, which will mark with its lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid structure the subject's entire mental development. thus, to break out of the circle of the Innenwelt into the Umwelt generates the inexhaustible quadrature of the ego's verifications.

Electronic Reserve Text<lgc clss='lgc'>:lgc> from Jacques l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Lacanl>, Ecrits, New York<lgc clss='lgc'>:lgc> W. W. Norton, 1977.
The Mirror lss="trms">Stage as Formative of the Function of the I as Revealed in Psychoanalytic Experience

Delivered at the 16th lss="trms">International Congress of Psychoanalysis, Zurich, July 17, 1949

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l clss="ppl">Flusserl>, lss="trms">Gestures - beyond machines (lss="trms"nttrm="already,spread">reading)


the project investigates the way in which lss="frds">Seifee as an artist engages tactics of fieldwork, lss="trms">embodiment and lss="trms">materiality (in a manner that reveals or instigates processes of knowing).
(In this moment of increasing standardization and specialization regarding how people learn, art is a space for innovative thinking and experimentation outside given frameworks.)


...our ability to share the experience of the habits of the lss="trms">world that we discover. (l clss="ppl">Kohnl>)

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<lrg clss="large lg3" stl="font-size:110%"> l clss="ppl">Campbelll> on Harman's philosophy
(problem of) object-oriented lss="trms">ontology as lss="trms">social theory <lgc clss='lgc'>[lgc>insights of object-orientation mechanically applied to the lss="trms">social by Harman, “imlss="trms">materialism"<lgc clss='lgc'>]lgc>
<lsts clss="lsts lst1">•innovative adaptation of lss="trms">phenomenology
lsts> <lsts clss="lsts lst1">•critique of how objects have been failed by philosophy
lsts> <lsts clss="lsts lst1">•insistence upon an lss="trms">aesthetic attitude of investigation
lsts> <lgc clss='lgc'>--lgc>but<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
<lsts clss="lsts lst1">•object-oriented lss="trms">social theory lacks the lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor and lss="trms">imaginative potential to envision the lss="trms">ontology of the lss="trms">social
lsts> <lsts clss="lsts lst1">•the way object-oriented lss="trms">ontology is stuck in a no-man's-land of not-quite-nonhuman-not-quite-human
lsts> <lsts clss="lsts lst1">•as ooo enters lss="trms">social theory it commits a performative fallacy <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> missing the fundamental starting point of lss="trms">social theory<lgc clss='lgc'>:lgc> ls clss='strcls'>***ls>objects come into the lss="trms">social lss="trms">world as expressions of (negotiated, perceptual, political, lss="trms">agentic) valuels clss='strcls'>***ls> <lgc clss='lgc'>[lgc>lss="trms">social theory is fundamentally predicated on the lss="trms">socius <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">social theory is about the aslss="trms">sociation between things <lgc clss='lgc'>=/=lgc> homogenous things<lgc clss='lgc'>]lgc>
lsts> <lgc clss='lgc'>}lgc><lgc clss='lgc'>=/=lgc> l clss="ppl">Campbelll>'s ls clss='strcls'>*ls>posthuman lss="trms">relationismls clss='strcls'>*ls><lgc clss='lgc'>:lgc> another form that better understands the lss="trms">abyssal point between the non-human and the human
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(2007 conference) speculative realism <lgc clss='lgc'>{lgc>antipathy to “human-centred” intellectual traditions<lgc clss='lgc'>}lgc> <lgc clss='lgc'><lgc clss='lgc'>~lgc>=>lgc> object-oriented lss="trms">ontology

(objectivity <lgc clss='lgc'>=/=lgc> obliqtivity)
Harman's imlss="trms">materialism<lgc clss='lgc'>:lgc> realism without lss="trms">materialism <lgc clss='lgc'>:lgc> objects can only ever be captured obliquely

<lrg clss="large lg4" stl="font-size:111%"> object-oriented lss="trms">ontology's development<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•characterised by a consistent lament for how post-l clss="ppl">Kantl>ian philosophy in general (Continental philosophy in particular) has abandoned hope of describing objects as objects
lsts> <lsts clss="lsts lst1">•the real<lgc clss='lgc'>:lgc> absolute autonomy of objects (withdraw from subjects)
lsts> <lsts clss="lsts lst2">◦objects<lgc clss='lgc'>:lgc> sleeping giants holding their forces in reserve
lsts> <lsts clss="lsts lst1">•prefer the lss="trms">excess of the lss="trms">aesthetic over the reduction by the lss="trms">scientific (lss="trms">materialism's tendency to reduce objects to a primary substratum <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> rendering them susceptible to mathematical capture) <lgc clss='lgc'>--lgc>l clss="ppl">Campbelll><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>lss="trms">aesthetic foundationalismls clss='strcls'>*ls> <lgc clss='lgc'>[lgc><lgc clss='lgc'>==lgc>engender<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> an attitudinal lss="trms">response to objects<lgc clss='lgc'>]lgc> (lss='at'>@lss="nms">apass, this is also a problem in artistic research)<lgc clss='lgc'>:lgc>
lsts> <lsts clss="lsts lst2">◦aesthelsts>[...]