[...]ith names, to be more accurate, with ='thdf'>the notion of the “proper name”='lgc'>[10='lgc'>] invested in ='thdf'>the idea of an automatic function that shifts ‘name’ to ‘="trms">agency’, virtual to concrete. That is if one knows the proper name, one could raise all actual ="trms">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 ="trms">nature, neither theological nor analytical nor the ="trms">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.='lgc'>[11='lgc'>] The malevolent glare who stamps upon by staring at an accidental moment of encounter in the evil eye, brings together the ="trms">narrative of the random ="trms">traveler who casts a gaze in another ="trms">world of virtual and visual ="trms">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='lgc'>[ar='lgc'>] due to the ="trms">internal conflict of perception and will. The ="trms">intersection of visions is feared and programmed in the modalities of ="trms">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.”='lgc'>[12='lgc'>]

="brkr">
='lgc'>[="ppl">Serres='lgc'>]

does experimentation, in art ="trms">science, ex="trms"nttrm="cluster,club">cludes subjectivity='qstn'>? More the importance of experiment on self. Returning the aim back to knowl="trms"nttrm="knowledge,Knowledge">edge, instead of the division of knowl="trms"nttrm="knowledge,Knowledge">edge. Our subjectivity is not an illusion to be overcomed, but that is another part of reality.

="large lg2" stl="font-size:112%"> Displacement on the space of myth. Myth informs ="trms">science.

To know is to navigate between local fragments of space , to reject ="trms">techniques of classification and separation, to implement a philosophy of transport to counter the dogmatism of united and ="trms">systematic knowl="trms"nttrm="knowledge,Knowledge">edge.

...the itinerary traces the trans="trms">mission, transformation, and multiplication of messages through diverse spaces of ="trms">communication.

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

="trms">World is the space of your inscription, ="trms">scientists. To ="trms"nttrm="already,spread">read and to journey are the one and same act.

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

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

Demin in="trms"nttrm="cluster,club">cludes himself in the circuit, b="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs the message, renders it unintelligible, and exactly by that assures trans="trms">mission. 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 ="trms">systematize.

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

to ="trms"nttrm="already,spread">read X, is ="trms">literally, to ‘prepare’ to ="trms"nttrm="already,spread">read X

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

my o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal repetition
we re-enact in our educated consciousness

="large lg1" stl="font-size:144%"> in what sense does unperformed music exist='qstn'>?

The same ground, when using the ‘speculative ="trms">instruments’, the critic, editor, actor, and ="trms"nttrm="already,spread">reader stand on.

When we ="trms"nttrm="already,spread">read or hear any ="trms">language statement from the ="trms">past, we ="trms">translate.

En="trms">code and de="trms">code “message”, misleading operative models of ="trms">translation between ="trms">different ="trms">languages and even within a single ="trms">language.

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

What ="trms">material reality has ="trms">history out of ="trms">language='qstn'>? ='lgc'>--the ="nms">tasavof ="trms">verbal ="trms">linguistic tradition

silence knows no ="trms">history...='qstn'>?

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

“Tense ="trms">Past”

..the landscape ="trms">composed by the ="trms">past tense, the semantic organization of re="trms">membrance... is styled and ="trms">coded ="trms">differently by cultures. ='lgc'>--miniature illustrating San'an='qstn'>?

The ="trms">verbal icon made up of all successive ="trms">translations of ="trms">Greek ="trms">literature and philosophy has oriented fundamental movements in Islamic feelings ='lgc'>--="ppl">Farabi, Mirdamad, etc.

My ="trms">translation of classics is not out of a vital compulsion for immediacy or precise echo. I am not trying to build my own resonant ="trms">past. Myth of the ‘true ="trms">past’...  ="trms">different perspectives can co-exist and b="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lur

the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of the insult, in San'an ="trms">story

i am ="trms">interested in the conventions in which texts can be ="trms"nttrm="already,spread">read, in which a semantic statement can be carried over into someone's own idiom. I am teaching how to re="trms"nttrm="already,spread">read texts of ="ppl">Attar and so forth.

We have civilization because (we have learned) ‘to ="trms">translate out of time’

übertr="trms">agen,
handing down thought ="trms">narrative,
something that also depends on transfer of meaning in space.

="trms">Languages conceal and ="trms">internalize more, perhaps, than they convey outwardly.

Speech-act is most expressive of status and power='lgc'>--when a peer is in earshot. (something that i have been trying to undermine in my ="trms">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 ="trms">different things, such ="trms">differences characterises the ="trms">language of ideology.)

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

="trms"nttrm="learn,clear,Clearl,Olearius">Lear note='lgc'>: surrounded by incomprehensible or hostile reality, the ="trms">child breaks off ="trms">verbal contact. He seems to choose silence to destroy his ="trms">imagined enemy. Like murderous Cordelia, ="trms">children know that silence can destroy another human being.

The multitudinous existence of ="trms">child has left comparatively few archives.

...the uniquely vulnerable and creative condition of the ="trms">childhood

="large lg3" stl="font-size:112%"> privileged inferiority (of both ="trms">child and woman)

="trms">intercourse and discourse

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

...obtuse resistant fabric of the ="trms">world

="large lg4" stl="font-size:112%"> 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 t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggered by sexual ex="trms">citement. 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 ="trms">obligation, ="trms">different for men and women within the same ="trms">community

="large lg5" stl="font-size:122%"> ="trms">linguistically programmed conceptualizations vs. biologically determined apprehensions of sense ="trms">data

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

...="trms">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 [...]