[...]/> proliferation of cognitive signs is another feature of communicative capitalism, submitting the mind to an ever-increasing pace of perceptual stimuli

(for Berardi) seeing means accelerating perception in the fields of everyday experience, accelerated tautological vision derived from constant passive observation. this is another of communicative capitalism's form of governance, as this kind of vision generates techno-linguistic automatisms by carrying information without meaning

is Kinect image-compilation a creature of infosphere? (boring question?)

normalization of groundless seeing (exemplified in google earth)

“picture does not make an image” (Serge Daney, before and after image)
image against vision

life persists irrationality, not given form by imagination, ceasing to cohere into a higher truth. (Fox, cold world)

...................................

(Ada Smailbegovic)

nature of things (2013, Sina + Elisa)

related to temporalities and velocities (plant politics of movement)

the video registers different rhythms and textures of change in the event of weather
methodological impulse to draw on descriptive practices of natural history
attuning to particulate differences that compose change

the temporal dimension of human “umwelt” is tuned into a limited set of rhythms and durations. therefore many of the temporalities that are relevant for developing a politics of time (such as longe duration of geological time) may not be directly available to human sensorium.
not just something that it is difficult to sense, but temporality as a compound entity of other variables. (temperature, etc.)

binding times together

an alternative perspective on (anthropocene) temporality involves developing a poetics of description as a mode of affective and aesthetic amplification

=> developing an experimental poetics of technology as a mode of aesthetic amplification towards a less perspectival visuality -- the writing tends to operate in a more tentacular mode of perception --> sweating on every negative space
+++ sweating again was crucial in our sensorial (and therefore cognitive) relation when we were in Amazon. Kinect and sweating both propose modes of perception other than perspectival shadow casting system of vision.

(organic or inorganic/technological?) processes that constitute the planet/plant

=> intimacy with the organic/inorganic/technological processes that constitute the planet

(my work is to create or find out) poetics and the methodologies that register the bite and indexes its significance
(+ bite of the critter on my skins)

(Chakrabarty in The climate of history:) “man's environment did change but changed so slowly as to make the history of man's relation to his environment almost timeless and thus not a subject of historiography at all”

the collapse of this age-old humanist distinction between natural history and human history

plant writing
formulate transitional categories that would be responsive to differentiated modes of activity attuned to the difficulties of depicting natural phenomena that are continuously in flux.

reader of the meteorological registers

envision the temporal flux

the shifting edges (of the Kinect building generics)

(Kinect image) as architectural form composed of different (transitional) materially instantiated temporalities

transposition of qualities

within grammatical and figurative textures (of poetic)

between the material and the metaphorical

modes of materiality

...................................

(W.A.G.E. working artists and greater economy)
for artists who don't have secondary jobs, their mobility--despite being underwritten in many cases by class privilege--is forced. they are wired-up, networked carriers of social and cultural capital set in perpetual motion, transforming cities in their passage through them on the art circuit--sophisticated nomadic clans who travel to survive.

...................................

nature of things (2013, Sina + Elisa)

places marked with zones of limited habitation--you can't live there, you are a visitor

a place that is both wasteland and wilderness at the same time

wasteland tourism (museum in chernobyl)

1. the christian tradition: it was our obligation to use up the earth before the apocalypse
2. the romantic view: we humans are the servants of the land, we are its eyes, we are its expression

we are becoming visitors of waste wilderness, most natural and unnatural land simultaneously

...................................

the moment the world enters my body it has already been transformed

for Elisa and me Bochum's forest was a location, with its decay, it's subtropical humidity and toxins, and because of the way it is trapped between the natural and the man-made.

“we are forever collecting ourselves” (Baudrillard)

we have always encountered the world via technology
(now internet)

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(Zoe Todd)
Zapatista (a revolutionary leftist political and militant group based in Chiapas, the southernmost state of Mexico) principles of “walking the world into being” (as locus of thought and practice to decolonize posthumanist geographies)
(for Juanita Sundberg) the zapatista movement theorizes walking as an important practice in building the pluriversale, a world in which many worlds fit. [...] as we humans move, work, play, and narrate with multiplicity of beings in place, we enact historically contingent and radically distinct worlds/ontologies.

the epistemic violence inherent both in academic treatment and dance (they both bring things to life?) (is dance controlled form of violence? does violence always bring things to life contrary to the belief that it kills life?)

(i don't want to) trivialize (Amazon and my Amazon trip) as case-study and neutralize its indigenous ontologies

(John Hartingan:) Anthropocene as “charismatic mega-category”
(of the white intellectual space of the Euro-Western academy)
(which sweeps many competing narratives under its roof?)

(indigenous artists, Rebecca Belmore & Jolene Rickard:) material might act as a bridge, instead of a mirror
(narcissistic obsession of Western civilization/art with material-as-mirror)

(Dwayne Donald:) place-based cultures and knowledge systems
colonialism is basicly “disconnection”, denial of relation
(in its heart is written “we are not related”)

(so few indigenous bodies are present in sites where academic discourse are being forged and practiced) when they are present, they are often dismissed as biased, overly emotional, or unable to maintain objectivity over the issues they present. (can i say the same treat is with iranians? and in which scene or context? -- iranians are “not” famous for exhaustive discursive unemotional and unopinionated maintenances)

(around me / around here) => importances and pleasures of going from “around me” to “around here”

(how can we stop in art to) recreate exploitative patterns from the past (?)

ecological imagination is a turn towards reciprocity and relationship

in Kinect the path of a journey is refracted, mirroring a critical site of refraction, as a practice. walking with Hanno in the Amazon forest is a joyful and critical engagement through a form of practice that resists universalizing tendencies.

...................................

tree is never tree-like (filial, Arborescent, versus rhizomatic)
vertical vs. lateral
Arborescent vs. reticulated (like the patterns on a giraffe or spots on the python)
stake at “relationships”



how can we problematize narcissism? what if it is the wrong word describing a certain property of life? Narcissus is recognizing himself in his environment and he dissolves himself in that image. the main thing about this story is that he is most alive via the story, Narcissus is basically undead.

...................................

close-range vision

how can we practice movement and touch in the physio-locality of the eyes?
tentacularity
touching was considered a cruder scanning at close range and seeing a more subtle touching at a distance
importance of far distance over close range => refer to project Standing on the Shoulders of Giants (2015, Sina)

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forest's “space”

Hernri Lefebvre distinguishes Representation of space and Representational spaces. ... Representational spaces are “directly lived” through associated images and symbols which overlay physical space, making symbolic use of its objects.

Representation is a distinctive manner of imagining the real, and is a fundamental phenomenon upon which all culture rests.

or instead of how a forest looks like, what is the forest made of? and for whom? what is the forest made of is the matter of negotiation (between the different kinds of beings who think differently about the forest)

in order not to neutralise the forest to culture (cultural history as an explanatory priority to the historically contingent circumstances) we can propose two questions of older critique of perspectival perception:
1. that the body accounts for perspective (?)
2. representation is exclusively mental (?)
of course both questions are phenomenological positions, but that does not mean that we no longer need representation to understand relationality. (Konh words)

needing or not needing representation to understand relationality

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(Latour)

not a philosophical argument, but a cabinet of curiosities assembled by “friends of interpretable objects”

... not an encyclopedic undertaking ... we have chosen only those sites, objects, and situations where there is ambiguity, a hesitation, an iconoclash on how to interpret image-making and image-breaking. (going to sites or objects where there is ambiguity, hesitation)

(the exhibition is not about recollecting truth or objectivity)

christian religious paintings that do not try to show anything but, on the contrary, to obscure the vision.

redirecting the attention away from the image to the prototype (Platonism run mad?) -- redirecting of attention to another image

are we really going to spend another century naively re-destroying and deconstructing images that are so intelligently and subtly destroyed already?

do we really have to spend another century alternating violently between constructivism and realism, between artificiality and authenticity?
science deserves better than naive worship and naive contempt. its regime of invisibility is uplifting as that of religion and art. the subtlety of its traces requires a new form of care and attention.

(we need new forms of attention)

the more artifactual the inscription, the better its ability to connect, to ally with others, to generate even better objectivity (Kinect?)

Kinect recordings as ethnography?
how to escape from the tyranny of “simply objective”, “purely representative” quasi-scientific illustrations? Freeing one's gaze from this dual obligation accounts....


religious icons and their obsession for real presence
they have never been about presenting something other than absence

scientific imagery
no isolated scientific image has any mimetic power; there is nothing less representational, less figurative, than the pictures produced by science, which are nonetheless said to give us the best grasp of the visible world.

...................................

is Aruz (عروض) interface? surface/face and meaning/inhalt/content dualism in Tasavof, Rumi breakings of Aruz. Tsavof believes that only through appearance one can get into the depth


science, religion, and politics all three take for granted an image of nature.

...................................

(Peter Galison, in iconoclash)

wanting to know with eyes-open

it was by way of intuition “that the mathematical world remains In contact with the real world; and even though pure mathematics could do without it, it is always necessary to come back to intuition to bridge the abyss which separates symbol from reality.”

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(Dipesh Chakrabarty)

(history of nature?) the nature of history as a form of knowledge

(Croce essay 1893 history subsumed under the concept of art) Croce drew on the writings of Ernst Mach and Henri Poincare to argue that “the concepts of the natural sciences are human constructs elaborated for human purposes.” “when we peer into nature, we find only ourselves” we do not “understand ourselves best as part of the natural world” (is that not the image of Narcissus who looks into the nature and can only see himself--nature observation as mirror stage)
so as Roberts puts it “Croce proclaimed that there is no world but the human world, then took over the central doctrine of Vico that we can know the human world because we have made it.”
Croce's idealism “does not mean that rocks, for example, ‘don't exist’ without human beings to think about them. apart from human concern and language, they neither exist nor do not exist, since ‘exist’ is a human concept that has meaning only within a context of human concerns and purposes” (not saying human symbolic system of thought)

man environment did change but changed so slowly as to make the history of man's relation to his environment almost timeless and thus not a subject of historiography at all. ***

the history of man's relationship to the environment was so slow as to be almost timeless

but now scholars are writing significantly different: destroying the artificial but time-honored distinction between natural and human histories, climate scientists posit that the human beings has become something much larger than the simple biological agent that he or she always has been.

vision of man “as a prisoner of climate” and not of man as the maker of it

is the Anthropocene a critique of the narratives of freedom?
price we pay for the pursuit of freedom

politics: the most common shape that freedom takes in human societies.
politics has never been based on reason alone. (it seems politics is something that is out of control)
(Maslin, Global warming) [Global warming] requires nations and regions to plan for the next 50 years, something that most societies are unable to do because of the very short-term nature of politics.

Anthropocene was neither an ancient nor an inevitable happening

the crisis of climate change calls for thinking simultaneously on both registers, to mix together the immiscible chronologies of capital and species history.

as Gadamer pointed out, Dilthey saw “the individual's private world of experience as the starting point for an expansion that, in a living transposition, fills out the narrowness and fortuitousness of his private experience with the infinity of what is available by re-experiencing the historical world.”

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(Peter Galison, in Image of Objectivity)

“let nature speak for itself” (!) a new brand of scientific objectivity that emerged in the 19th century => restrain themselves from imposing their hopes, expectations, generalization, aesthetics, even ordinary language on the image of nature. (the image of nature has never been objective)

the present usage of objectivity can be applied to everything from empirical reliability to procedural correctness to emotional detachment

each component of objectivity opposes a distinct form of subjectivity; each is defined by censuring some (by no means all) aspects of the personal.

personal idiosyncrasies

this ideal of objectivity attempts to eliminate the mediating presence of the observer

the phenomena never sleep and neither should the observer

heroic self-discipline

profoundly moralized vision

and like almost all forms of moral virtuosity it preaches asceticism

human worker whose attention wandered, whose pace slackened, whose hand trembled

the self-recording instrument promised to replace the weary artist

machines offered freedom from will

being true to nature:
-in its method (mechanical)
-in its moral (restrained)
-in its metaphysics (individualised)

early alternative approaches to creating picture that were true to nature, but not objective in the mechanical sense


atlases habituate the eye, they are perforce visual


(contrast to the scientific visual forms of photography where one is on the right place at the right time with the right equipment) the Kinect's total randomness

one problem of atlases is that they have to decide what nature is
they all have to solve the problem of choice: which objects should be presented and from which viewpoint (Kinect choosing mechanism and arbitrariness?) (can we not choose what nature is when we are at it? and when we are at nature?)


rejection of aesthetics (but what seduction exactly betrays? or what does it make accurate?)


average (is truth to nature?)


asceticism of noninterventionist objectivity


“straight photography” is above all a signature of a particular scene, a specific and localized representation only awkwardly adaptable to a mosaic composition from different individuals (Zeiss-lens-camera images)

how scientists deployed mechanical means to police the artist


(for Martin Kusch - objectivity and historiography) truth-to-nature had its rationale in enlightenment sensationalist psychology, with its conception of the self as fragmented, passive, and excessively receptive.
--> to be true to nature was actively to select and interpret sensations and in that way bring them under epistemic control.
--> representation in nanofacture, image is used to actually engineer the whole thing. making and seeing coincide.


eliminating judgment
the device would remove the process of abstraction from the artist's pen

what characterized the creation of late 19th century pictorial objectivity was self-surveillance

(note of Geppetto, Younus, Pinocchio)

personal equation: a systematic error correction


to produce reliable images


While in the early nineteenth century, the burden of representation was supposed to lie in the picture itself, now it fell to the audience. The psychology of pattern recognition in the audience had replaced the metaphysical claims of the author. Mistrusting themselves, they assuaged their fear of subjectivity by transferring the necessity of judgment to the audience.


(Grashey's) police metaphor was entirely appropriate. Not only was the history of late-nineteenth-century photography thoroughly bound up with the history of crime control, the x-ray photography itself was increasingly finding its way into court.

scientific evidence

legal evidence

at issue was, once again, the shifting border between judgment and mechanization, between the possibility (or necessity) of human intervention and the routinized, automatic functioning of the technology.

medico-legal concept of evidence

the image of the x-ray appeared (in court at least) to preempt and displace all other forms of knowledge.

(Allan Poe:) “if we examine a work of ordinary art, by means of a powerful microscope, all traces of resemblance to nature will disappear--but the closest scrutiny of the photographic drawing discloses only a more absolute truth, more perfect identity of aspect with the thing represented.”

trompe l'oeil (new note)

in X-ray, the encryption of information takes place in the technology itself

photographs did not carry a transparent meaning


once so policed, and presumably only then, could the photographic process be elevated to a special epistemic status, putting it in a category of its own

in contrast to drawings, photograms were tarnished by the crudeness imposed by the limited palette of the color raster. Given the choice, the author clearly favored the crude but mechanical photographic process. Accuracy had to be sacrificed on the altar of objectivity. (is Kinect pure mechanical? why i have been insisting to remove my hands?! why i was craving for objectivity?)

=> to leave imperfections in the photograph as a literal mark of objectivity

testimony to objectivity

rejection of subjective temptation

sophistication could corrupt an individual? (you can be accurate but not sophisticated) (not cleaning up the image of plates)


The moral narrative surrounding this mechanical construction of pictorial objectivity took many forms. As we have argued, pictures (properly constructed) served as talismanic guards against frauds and system builders, aesthetes and idealizers.

extending the mystique of the visual to the dense symbolic presentation of functions and graphs

inscription instruments

(Marey, method grafique) “the graphical method translates all these changes in the activity of forces into an arresting form that one could call the language of the phenomena themselves, as it is superior to all other modes of expression.”

graphical representation could cut across the artificial boundaries of natural language to reveal nature to all people,

they were the words of nature itself

the search for this rendition of objective representation was a moral as much as technical, quest.


morality of self-restraint


(for the scientific atlas makers of the later nineteenth century,) the machine aided where the will failed. (at once a powerful and polyvalent symbol,) the machine was fundamental to the very idea of mechanical objectivity.

the machine, in the form of new scientific instruments, embodied a positive ideal of the observer: patient, indefatigable, ever alert, probing beyond the limits of the human senses. (what other relationships exist with the machine? other than this self-disciplined observer)

(rhetoric of) wonder-working machine


the machine, (now in the form of techniques of mechanical reproduction,) held out the promise of images uncontaminated by interpretation.

...the scientists’ continuing claim to such judgment-free representation is testimony to the intensity of their longing for the perfect ‘pure’ image. in this context the machine stood for authenticity: it was at once an observer and an artist, miraculously free from the inner temptation to theorize, anthropomorphize, beautify, or otherwise interpret nature.

one type of mechanical image, the photograph, became the emblem for all aspects of noninterventionist objectivity ... not because the photograph was necessarily truer to nature than hand-made images--but rather because the camera apparently eliminated human agency
(what is the difference between systematic image and mechanical image? same? -glitch..)

(mechanical) images that could be touted as nature's self-portrait

aura of stoic nobility
painstaking, humble, laborious (work)

moral virtuosity never exists without an appreciative audience

by ringing the changes on the resonant cultural themes of self-purification through self-abnegation, scientists persuaded themselves and others of their worthiness to assume priestly functions in an ever more secularized society.

humanity and self-restraint, the one imposed from without and the other from within, thus define the pride-breaking morality of the scientists.

objectivity is a morality of prohibitions rather than exhortations

subspecies of interpretation: projection, anthropomorphism, insertion of hope/fear into images/facts of nature,


varieties of objectivity:
A. mechanical objectivity
B. the metaphysical element that makes objectivity synonymous with truth
C. aperspectival element that identifies objectivity with the escape from and all perspectives

it is tempting to collapse all of objectivity into the view from nowhere. this temptation to simplify by conflation should be resisted, for the highest expressions of objectivity in one mode may seem worthless when judged by the standards of another mode.
(as humans we must deal with our personal, idiosyncratic, perspectival perception)

photo: accurate rendering of sensory appearances

objectivity is a multifarious, mutable thing, capable of new meanings and new symbols: in both a literal and figurative sense, scientists of the late-nineteenth-century created a new image of objectivity

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we must consider the paths people and trees have taken

entangled networks of matter and meaning

“i don't mind being ‘close to nature.’ but i know what they mean when they say that, and it's not what i mean.”
--Linda Noel, Koyungkawi poet and acorn mush maker

oaks were travelers and mixers

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(Tomaz Mastnak)
Botanical decolonization

planting and displanting of humans and plants are elements of the same multispecies colonial endeavor

native plants as a discursive field

complex and unmarked ways that plants have been  sorted out as ‘native’ or ‘nonnative’

(as a measure of perfection and ‘civility’) gardening was also the key to the survival of colonies

(for Bacon) ‘plantation’ meant in the first place to ‘Plant in’ people
‘plantation in a pure soile’ (founding a colony)

once we see colonialism as the literal planting and displanting of peoples, animals, and plants--as inscribing a domination into blood and soil founded in the fantasy of molding ecosystems with godlike arrogance--it becomes clear how colonialism ushered in the anthropocene

native plants, by implication, were uncultivated. in the imperial imaginary this distinction between cultivated and native plants was isomorphic with people as well.

‘nature’, like the uncultivated native, was to be dominated by ‘culture’. such ‘government of nature’ found its metropolitan manifestation in botanic gardens. (species collected for scientific reasons, for aesthetic and ideological benefit)

government of nature

invasive animals

the real issue is that we still live in a colonial environment. we live with the legacy of botanical colonization without even knowing it. this legacy is not mere background to social and political life.


Nazis’ attempted eradication of Impatiens parviflora from their own native forests (Gröning and Wolschke-Bulmahn, 1992)


the idea of “borrowing freely from all the world's styles and floras” erases the violent colonial encounter of displacing by replacing it with the figure of the undocumented immigrant

..charging native plant enthusiasts and invasion biologists and managers with xenophobia...


(Davis et al, 2011 article published in journal Nature, title:) “Don't judge species on their origins”, is a misleading phrase; at issue is judging species not on their origins, but on their emplacement.

(Yanagisako and Delaney, 1995) “people think and act in the intersections of discourses”
but not every domain intersects in every instance, and the character of an ‘intersection’ is historically specific. it is a truism to claim that ‘like humans, plants and animal travel’ (Raffles, 2011, page 12). What Raffles fails to address is crucial: how, exactly, do those plants travel? to treat the ‘remaking’ of surroundings as a neutral, benign category, served from the colonial history of globalization, is problematic at best.


treating plants metaphorically only as immigrants, but never as settlers, paradoxically divides human from nature. it elides the forms of displanting--of botanical colonization--that were part and parcel of the colonial encounter.

Myths of the ‘noble eco-savage’ and the ‘ecological Indian’ have been shown to be inaccurate (Krech, 1999; Whelan, 1999)

(the notion of the Anthropocene implies) an ecology in which humans are immanent to the natural world

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(eyes are) visual possibilities
“eyes” (are always) made available [...] with a wonderfully detailed, active, partial way of organizing worlds... [Haraway, SK]

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lecture khm Luis
trans or cross ecological movement, from amazon to shahname, because i like it and i care for thoses ecologies.
and because we can't keep clean. i love to talk about clean and dirt. maybe some other time. if we can say anything about the world is that it is dirty and excessive and lunetic. literally lunar. the moon. if you think your bio and biology is not scheduled by moon or lunar forces think again.
do i need a bit of ego to sustain this skin-encapsulated organism (pointing to myself. this is another pointi dance)
tech interface amaz div device literature

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[Avital]

in the conflict of rhetorics, the victory never goes to any but the third language. The task of this language is to release the prisoners: to scatter the signifieds, the catechisms

to enter areas of conflict [...] fragile zone where non-knowledge dominates knowledge

Self-dissolving and regathering, the subject became linked to the possibility of a new autonomy, and opium illuminated in this case (Baudelaire, though under De Quincey’s influence, was to use it differently) an individual who finally could not identify with his ownmost autonomy but found himself instead subjected to heroic humiliation in the regions of the sublime. Opium became the transparency upon which one could review the internal conflict of freedom, the cleave of subjectivity where it encounters the abyss of destructive jouissance.

mapping the body as an intensive conflictual site

scenography and rhetoric of armed conflict

(Avital on) the maternal trace in the technological revealing from Heidegger to the Bushies


the readers and nonreader

the scene of the proto-pedagogy (involves only two persons): The master and pupil together produce an allegory of being struck, enlightened


(for Levinas:) expérience =/= épreuve
•experience --> a knowing of which the self is master is always said
•épreuve (text, trial, proof) --> the idea of life and of a critical ‘verification’ which overflows the self of which it is only the ‘scene’ ~~> a test site in which the self is placed at absolute risk, life submitted to incessant probes, find themselves subjected to the rigors of the épreuve


conflict's another logic of rigor in certain types of non-Western practices (such as Zen and yogic teachings)

the pupil is led to an inner experience without interiority, to understanding without cognition, without a history ==> subjectivity

the Zen pupil, often a wanderer, listens differently, stilling herself to consider the sonic eventfulness of growing grass

...understanding no longer crowns the end of a labored process of appropriation =/= Western narratives of testing



going after the grail or attempting to reach a metaphysically-laden Castle

...cannot be properly located or possessed

the inaction hero


(?are we accustomed) to viewing the test as a way of mobilizing courage

The Sphinx marks the porous boundary between Western and Eastern domains of questioning and tells of bodies menaced by pulverization: should the riddle not be solved, either the questioner or the questioned must go. Passing the test is a matter of survival of the species for Oedipus, as it is for the interspecial dominatrix of the riddle: la Sphinx dissolves when the young man offers the correct answer.
=/= koan

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My performance here is maybe a form of prayer or invocation[8] not simply to be read as a mere theoretical and discursive statement, and is intended to be a table of digital curses. To reopen the agency of curse in a cultural style that I have come to encounter, it might produce a different but not necessarily better speculative difficulty in discussing about the virtual. A curse[9] (according to Iranian-Islamic mixture of traditions in the milieus of promising and swearing,) is basically a networking function with both mechanical and interventionist properties that translate desire into performance—an intersubjective textual momentum that run virtually into the real world and it may (or may not) run down its target. Much like rumor, curse is contagious and reproductive but unlike the publicity of rumorous velocities, curse insists on secrecy at the same time harvesting its powers for revealing. The reality of the ‘curse’ is ‘assumed’ mostly and that is the virtual nature of this relation (with the materialities of the world that curse inscribes on) that I am interested in.


Curse systematically works with names, to be more accurate, with the notion of the “proper name”[10] invested in the idea of an automatic function that shifts ‘name’ to ‘agency’, virtual to concrete. That is if one knows the proper name, one could raise all actual agencies that act with real consequences—slogans in politics may rely on this typical power of cursing. In the Amazon I was not looking for the proper name of nature, neither theological nor analytical nor the supposed accidental. That means (looking for ways) critically not to be real.


An extended concept of cursing enters visuality in the gaze of the evil eye.[11] The malevolent glare who stamps upon by staring at an accidental moment of encounter in the evil eye, brings together the narrative of the random traveler who casts a gaze in another world of virtual and visual agency, and emphasises the randomness and hideousness of looking. The transaction between the eyes in the evil eye goes both ways to posses both the beholders. The target of the evil eye is always missed[ar] due to the internal conflict of perception and will. The intersection of visions is feared and programmed in the modalities of material talisman and culturally protective performances for the subject from meeting the other’s gaze. But the evil eye is precisely so powerful and real because of its ability to name the uncanny event of encounter. “Nothing is wholly obvious without becoming enigmatic.”[12]


[Serres]

does experimentation, in art science, excludes subjectivity? More the importance of experiment on self. Returning the aim back to knowledge, instead of the division of knowledge. Our subjectivity is not an illusion to be overcomed, but that is another part of reality.

Displacement on the space of myth. Myth informs science.

To know is to navigate between local fragments of space , to reject techniques of classification and separation, to implement a philosophy of transport to counter the dogmatism of united and systematic knowledge.

...the itinerary traces the transmission, transformation, and multiplication of messages through diverse spaces of communication.

The spatial language of the writing of the world, geography, language of paths, movements, marks the moment of passage towards a new epistemology.

World is the space of your inscription, scientists. To read and to journey are the one and same act.

Fantastic flow of myth. The sacred and the religious words are spoken at the same time and in the same breath as those of science and of journeys.

Two speakers, united against the phenomenon of interference and confusion. Who's stake is in interrupting communication? The above interlocutors are on the same side, far from the dialogical game.

Demin includes himself in the circuit, blurs the message, renders it unintelligible, and exactly by that assures transmission. Parasite produces by the way of disorder a more complex order.

..penetrative grasp of a text, discovery and recreative apprehension of it life-forms, is impossible to paraphrase or systematize.

..temporal and local settings of one's text. (to master it?)

to read X, is literally, to ‘prepare’ to read X

in certain civilizations there comes epochs in which syntax stiffens...
Changing landscape of fact
unexamined smiles
worn tropes
words, the guardians of meanings, are not immortal.
Metaphysical scandal
note on history: past is a language construct, that the past tense of the verb is the sole guarantor of history.
Dialectics as a method of intellectual chase.
Who first told a joke?
Certain languages are inhospitable to new metaphors.
Language-act
to read: is to restore all that one can of the immediacies of value and intent in which speech actually occurs.

my original repetition
we re-enact in our educated consciousness

in what sense does unperformed music exist?

The same ground, when using the ‘speculative instruments’, the critic, editor, actor, and reader stand on.

When we read or hear any language statement from the past, we translate.

Encode and decode “message”, misleading operative models of translation between different languages and even within a single language.

One treason in translation: words rarely show any outward mark of altered meaning, they body forth their history only in a fully established context.

What material reality has history out of language? --the tasavof verbal linguistic tradition

silence knows no history...?

...to remind you that everything is the condition of madness.

“Tense Past”

..the landscape composed by the past tense, the semantic organization of remembrance... is styled and coded differently by cultures. --miniature illustrating San'an?

The verbal icon made up of all successive translations of Greek literature and philosophy has oriented fundamental movements in Islamic feelings --Farabi, Mirdamad, etc.

My translation of classics is not out of a vital compulsion for immediacy or precise echo. I am not trying to build my own resonant past. Myth of the ‘true past’...  different perspectives can co-exist and blur

the metaphysics of the insult, in San'an story

i am interested in the conventions in which texts can be read, in which a semantic statement can be carried over into someone's own idiom. I am teaching how to reread texts of Attar and so forth.

We have civilization because (we have learned) ‘to translate out of time’

übertragen,
handing down thought narrative,
something that also depends on transfer of meaning in space.

Languages conceal and internalize more, perhaps, than they convey outwardly.

Speech-act is most expressive of status and power--when a peer is in earshot. (something that i have been trying to undermine in my lectures)

...calculated to guard some coherence of inner life (while wounding outward)

(motions of) menace and non-information (in top down dialogues)
monosyllables of the oppressed and polysemy of the upper class (the capacity of the same word to mean different things, such differences characterises the language of ideology.)

fracture of words and the maltreatment of grammatical norms, by children, they are a exploited and rebellious class, the child seeks to keep the world open to his own, by refusing to accept the rules of grown-up speech.

Lear note: surrounded by incomprehensible or hostile reality, the child breaks off verbal contact. He seems to choose silence to destroy his imagined enemy. Like murderous Cordelia, children know that silence can destroy another human being.

The multitudinous existence of child has left comparatively few archives.

...the uniquely vulnerable and creative condition of the childhood

privileged inferiority (of both child and woman)

intercourse and discourse

feminine use of subjunctive, in European languages, give a characteristic vibrato to material facts and relations. ... They multiply the facets of reality, they strengthen the adjective to allow it an alternative nominal status.

...obtuse resistant fabric of the world

in every known culture, men have accused women of being garrulous, of wasting words with lunatic prodigality.
The chattering, ranting, gossiping female, the tattle, the scold, the toothless crone her mouth wind-full of speech, is older than fairy-tales.

...men's delight in women's voice when their register is sweet and low.

the change in men's voice, the crowding of cadence, the heightened fluency triggered by sexual excitement. And how men's speech flattens, how it's intonations dull after orgasm.

The motif of the woman or maiden who says very little, in whom silence is a counterpart to chasteness and sacrificial grace, lends a unique pathos to Antigone or Oerepidus..

fabric of obligation, different for men and women within the same community

linguistically programmed conceptualizations vs. biologically determined apprehensions of sense data

...lady Macbeth negates the fierce reality of Macbeth vision

...communication like breathing is subject to obstruction and homicidal breakdowns, under stress of hatred, of boredom, or of sudden panic, great gaps open ...that their previous understanding had been based on a trivial pidgin which had left the heart of meaning untouched.

What is the female speech in San'an?

By far the greater proportion of art and historical record has been left by men. The process of ‘sexual translation’ or of the breakdown of linguistic exchange (is seen, almost invariably, from a male focus.)

-the breakdowns and translations in San'an story.
-The sexual translation and breakdown of linguistic exchange in San'an story.

How, when, and who can see or render the genius of women's speech and see the crisis of imperfect or abandoned translations (from both sides)?

...having an ‘ear’ for contrasting pressures of sexual discourse or identity

in San'an, man and woman, each respective experience of eros and language had set them desperately apart.

In whose idiom, male or female, one can grasp (only) falsehood or menace?

...as declaimer of my own stifled, tongue

any model if communication is a model of translation, of transfer of significance. No two localities use words and syntax to signify exactly the same things, to send identical signals (of valuation and inference).
[the matrix space tries to create that assurance of identical signals, the electronic, digital space, grid, systematic, node based-- but linguistic storytelling is not]

In performance, corresponding to my level of literacy, and a private thesaurus, part of my subconscious and personal memories, and using the singular and irreducibly specific ensemble of somatic and psychological identity.

Getting out of one's own dictionary of private remembrance, in old age.

A study of translation is a study of language

the ideal of a totally personal voice, of a unique ‘fit’ between an individual's expressive means and his world-image, perused by the poets.

Only when we reflect on it, when we lift the facts from the misleading context of the obvious, that the possible strangeness, the possible ‘unnaturalness’ of the human linguistic order strikes us.

I am interested in this pluralist framework we are living in since the inception of recorded history.
...
It is not a formal hard-edged linguistic relegation, rather a metaphysical speculation

(making a ‘language atlas’?)
constructs of universals / transformational grammars: that have nothing of substance to say about the prodigality of language atlas

my interest in the ajayeb is due to the traces it provides into verbal literacy, a living vulgar language, rather than a dead structure such as mantegh al teir Attar (Mantiq-ut-Tayr).

..vanishing languages and people, their history and morphological structures uncharted, dim into the oblivion, each takes with it a storehouse of consciousness.

An image of man as a language animal of implausible variety and waste.

Cultures (during Attar's?) seem to expend on their vocabulary and syntax acquisitive energies and ostentations entirely lacking in their material lives.
[very interesting point regarding the language of mysticism, Attar and others.]

language riches seem to act as compensatory mechanisms. (having 60 different words in Shahnameh for signifying ‘horse’, doesn't necessitates the material variety of horse in the ancient Iranian culture?)
--starving bands of Amazonian Indians may lavish on their condition more verb tenses than could Plato.

Is my language, or lack of speaking certain languages, a powerful obstacle to the material and social progress of me?
--withering inward by language barriers. Linguistically atomized

interaction of physical and spiritual agencies...
The nominalist mechanism of creation: each time man spoke he re-enacted, he mimed.

(...the early forms and feelings of consciousness in human ancestral pasts)

my reading or performance includes scrutinising configuration of letters and inverting words.

Bad translations communicate too much, limited to what is non-essential in the fabric of the original, missing the bond of meaning.

If translation is a form, then the condition of translatability must be ontologically necessary to certain works.

Metaphysics of translation

translation is profoundly philosophic, ethical, and magical. It imports source of life. Alchemy, must retain a vital strangeness and ‘otherness’.

My translation, an interlinear version of the script, a virtual archetype of translation

obsessive awareness of the opaqueness of language, Kafka's continuous parable on the impossibility of genuine human communication. The impossibility of not writing, the impossibility of writing in German, of writing differently.

Presence of interpreters in the building site, Kafka, literature house

in Kafka, great wall = mosaic law ?

Only if men could use language without perusing meaning to the forbidden edge of the absolute.

Alpha & Aleph

...is certain to encompass ‘some terrible meaning’ in one of its secret languages

‘a poetic vocabulary of concepts’
‘connections or affinities’
pursuit of an inter-lingua for philosophic discourse

not to contemplate a mechanical transcription of the original

history, the mother of truth.
To define history not as an inquiry into reality, but as it's origin.
Menard, William James

translator's ‘mysterious duty’

if needed, i am anyone

language mysticism studies

...primitive seek expression through ‘imaginative universals’, this rapidly acquired a ‘infinite particularity’

it is only by means of essentially poetic recreation or translation of a given language-world that the new science of myth and history can hope to retrace the growths of consciousness

in apass, inventing a science of myth and history, towards a general theory of significant sign.

Corruption of language and decline of body politics?

Can we correlate the Persian syntax with the metaphysical ambience, internal divisions, and lyric bias of Persian people?

A pivot point must inform and relate

...the shaping agencies of intellect.
Speech is poiesis and human linguistic articulation is centrally creative.

The language-matrix

language, informed by energies proper to itself, more comprehensive and timeless than any who makes use of it...

There is a phenomenon of linguistic Entfremdung inseparable from the creative genius of the word. (Humboldt)

...conjectures with prophetic brilliance

discourse (Rede) would not be muffled by the ground---we walk erect

jede Sprache ist ein Versuch---trial
(Humboldt)
different languages penetrate to different depths

Literaturehaus, hause has always been a metaphor for consciousness

cryptotypr : categories of semantic organization
which translates the underlying metaphysics of a language into its overt or surface grammar.

...understanding of those deep-seated dynamics of meaning, of chosen and significant form, (that make up a culture)

it is exceedingly difficult for an outsider to, operating inevitably within the world-frame of his own tongue, to penetrate to the active symbolic depths of a foreign tongue.
---we reach for the bottom and stir up further darkness.

..a careful philosophically and poetically disciplined observation

beautifully logical (discrimination) about: causation, action, result
dynamic or energetic quality, directness of experience.
(these words for Shabnam?)
...all matters of the function of thinking
(why do i want to bring to her, to Shabnam, the quintessence of the rational?)

‘the inner music of meaning’

the german tenderness
german tender---zart

(in Shabnam's poetry : the clash between ‘mental’ and ‘psychic’ codes of recognition)

the villain is outside the law (of exchange)

...the court of words---in ikhvano safa animals demonstration
...when the market of life has closed down

faith and substitution of meaning

how can i tear you from your vows, and not myself use vows?
The faiths that are sworn (before every exchange or change)

a word for a woman bound by another sacred word --> breaking your oaths---in the age of ... (message to the tribalist, the son)

Don Juan: yesterday you gave me your word to come to dine with me.
A beautiful woman: yes where must i go?
Don Juan: give me your hand.

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