[...]f ‘struggle'='lgc'>] ='lgc'>='lgc'>--> ='strcls'>**inner life of morality='strcls'>**
="prgrph">-flush='qstn'>?

='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'>?!)

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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

="large lg1" stl="font-size:143%"> 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


="large lg5" stl="font-size:141%"> 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[...]