[...]'s sense of omnipotence ='lgc'>='lgc'>--> relic of the old megalomania of infancy (='lgc'>~ all ="trms">paranoic disorders) (='lgc'>='lgc'>~='lgc'>-> hurt with denial)

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

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

="large lg2" stl="font-size:110%">
="trms">sublimation is passion transformed
or, object displacement, transformation of instincts,
a desuxualization (from primary to secondary ="trms">narcissism) (='lgc'>='lgc'>--> what is ="frds scrmbld">Aela's “thirst for knowl="trms"nttrm="knowledge,Knowledge">edge”='qstn'>?)='lgc'>='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> un="trms">folding into (="trms">differentiated elements of a oneness of) instinctual-spiritual experience. (="frds scrmbld">Aela's) ‘oneness’ ='lgc'>[an o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal unity ='lgc'>+ one hidden and defended against='lgc'>] stays alive as connection='qstn'>? ='lgc'>='lgc'>--> the ="trms">question of desire for ="frds scrmbld">Aela is about this hidden linkage.
='lgc'>[="trms">transitional objects, play, modifications of the pleasure principle, genital function,='lgc'>]
,
(noted by ="ppl">="frds scrmbld"nttrm="Christianson">Christian ="ppl">Hubert='lgc'>: for ="ppl">Loewald='lgc'>:) ='strcls'>*="trms">eroticism is genuine ="trms">sublimation='strcls'>* ='lgc'>: a reconciliation in the area of ego development and of ="trms">internalization. (='at'>@="frds scrmbld">Aela)
="prgrph">-de="trms">sublimation (of reason='qstn'>?)
objective of sexuality conceptual transformation into Eros ='lgc'>='lgc'>--> (asking ="frds scrmbld">Aela with ="ppl">Marcuse='lgc'>:) what is the non-repressive ="trms">sublimation of the resexualized body='qstn'>? (='lgc'>=/= ="trms">neurotic reactivation of ="trms">narcissistic libido)
why Eros is so powerful='qstn'>? what kind of ="trms">sublimation is the culture-building power of Eros='qstn'>?

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

auto-="trms">erotic solipsism

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

auto-="trms">erotic economy

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

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

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

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

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

diegesis ='lgc'>=/=='qstn'>? ="trms">mimesis
(telling) ='lgc'>-- (showing)
(recounted) ='lgc'>-- (enacted)
='lgc'>}='lgc'>='lgc'>--> ="trms">poiesis _////(actually a useful and necessary ="trms">difference, synthesized by the ="trms">Greeks='lgc'>--="ppl">Plato and ="ppl">Aristotle)
(...and what about the ="trms">question of the medium='qstn'>?)

='strcls'>*="frds scrmbld">Juan's ="trms">relationship with the (in)dependency of the individuated self of the artist='lgc'>--in this case himself='lgc'>--by means of ="trms">mimetic ="trms">techne is to overcome the visual artist's ="trms">narcissism='qstn'>?

(="frds scrmbld">Pierre='lgc'>:) being alone ='lgc'>='lgc'>--> ="trms">mimesis ='lgc'>='lgc'>--> through ="trms">mimetic ="trms">intra-acting with the other
(="frds">Sina='lgc'>: there is no “being alone” only ‘feeling lonely’ which is itself a form of ="trms">intra-acting ='lgc'>: ="trms">internalizing an external ="trms">phenomena. “loneliness” is a belief that one has.)

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="trms">narcissism as a ="trms">mimetic and performative mode
transindividual ="trms">narcissism ='lgc'>--Maitra='lgc'>='lgc'>--> movement of the subject beyond ethnicity (ethnic formations that the bio-political processes of ="trms">interpellation ="trms">demand of the subject)
remediation of ethnic ="trms">narcissism

='lgc'>[Maitra's queer diasporic ="trms"nttrm="already,spread">reading practice of='lgc'>] (in diaspora media theory) performing an identity (that is “="nms">Iranian” for example)

='strcls'>*="trms">intermedia='strcls'>* (='lgc'>=/= multimedia='lgc'>: fuse disparate media)
frictions between ="trms">different media
conceptual ="trms">interplay between media
space of alchemical transformation
(at the level of) conflict of ="trms">interpretations
radical understanding of ="trms">interdisciplinarity

diaspora='lgc'>: no longer having a clear answer to “where are you from='qstn'>?”

what might we learn from ="trms">narcissism (from ="trms">mimesis)='qstn'>?
mediate and fracture the ="trms">writing of the self

wound='lgc'>: disconnected event
not adding up to a comprehensive ="trms">narrative of the ethnic self

='strcls'>*ego-under-construction='strcls'>*
="ppl">Freud's primary ="trms">narcissism, we ="trms">love ourselves before ="trms">loving others
(for the ="trms">child) ="trms">narcissism='lgc'> = ="trms">intermediate
(secondary) ="trms">narcissism='lgc'>: the processes by which the distinction between the ego and external object is lost
(="ppl">Lacan) loss of distinction between the ego and its reflection in the mirror
='lgc'>='lgc'>--> ="trms">narcissism helps the infant in trying to distinguish himself from the mother/other

="trms">narcissism beyond infantile sexuality ='lgc'>='lgc'>-->
="trms">narcissism='lgc'>: structure (='lgc'>=/= state) ='lgc'><='lgc'>== when the burden of desire on the subject becomes intolerable

(='qstn'>?what are new structures of) artistic ="trms">narcissism
='strcls'>*an occasion to ="trms">erotisize your own body='strcls'>*
to ="trms">erotically emphasize a particular ="trms">memory
stitching together of the naked ethnic body

hupersexuality
...those who are undersexed

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='prcnt'>%note on ="frds scrmbld"nttrm="Alice,Shariati">Alice's workshop='lgc'>:
how ='thdf'>the idea of ="trms">mimesis came when we were not sure what she meant by “make note.” the signifier of “note” defined itself in a collective ="trms">mimetic semi-conscious way.
(='lgc'>=/=='qstn'>? ='mywrk'>my work on how signifiers transmit and transform ='lgc'>='lgc'>--> parasitism, ="trms">rumorology, etc. ... weaker neighborhoods of thought)

="frds scrmbld"nttrm="Alice,Shariati">Alice's notions='lgc'>:
="lsts lst1">•explosion ='lgc'><='lgc'>='lgc'>--> dance
="lsts lst1">•the “generative” notion in her discourse (='lgc'>='lgc'>--> notion of “active,” and “conscious intentionality” ='lgc'>[='lgc'>='lgc'>--> a property of human ="trms">agency and ="trms">agential exceptionality. (the metric of) her work/workshop distinguishes the self-aware active entity from non-="trms">communicative receptive entity, ='strcls'>***="trms">intransitive ='lgc'>=/= ="trms">transitive='lgc'>='lgc'>-->='lgc'>{her privileged object='lgc'>}, and that distinction is not useful for me ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right now='lgc'>])
="lsts lst1">•the ="trms">authority of the ="trms">trope “practice” for ="frds scrmbld"nttrm="Alice,Shariati">Alice
(what would be a non="trms">mimetic understanding of eachother='qstn'>? ='at'>@="frds scrmbld">Juan)
="lsts lst1">•the workshop was not her ‘thinking’ or ‘making’ in process or an open ="trms">question or a not-knowing, rather the workshop was based on her (finished) ‘notions,’ with her ‘indisputables,’ her ‘="trms">literal’ objects; (dance, active, body, ="trms">imagination, practice, generative, creative, etc.)
="lsts lst1">•production of the “I” in her work; (a nasty side-effect='lgc'>: collateral individuation) (when were the moments in the workshop that an ="trms">interesting “we” was created and for whom='qstn'>?)
="lsts lst1">•the problematic ="trms">difference between ‘="trms">literal’ and ‘="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical’ at the footing of her thinking (='lgc'>='lgc'>--> my whole ="nms">apass research is about this)
="lsts lst1">•(artist's) ="trms">imagination as a magic wand that can transform things

='strcls'>*what helped me was ='thdf'>the idea of thinking with a ‘dormant ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor’ (in my own work) and ‘activate’ it, in a way that the problems and pleasures of thinking with that ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor is felt. by ‘dormant ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor’ what i mean is an operative word that one is using often and is left un="trms">interrogated. ='thdf'>for example the problems of “landscape” as a particular ="trms">ontological tool for me became apparent only after i committed myself to that ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor in the course of the ="trms">interview with ="frds scrmbld">Pierre and ="frds scrmbld"nttrm="Alice,Shariati">Alice. to stay with a ="trms">story, to live its contra="trms">dictions. (and the ="trms">position of it in a sentence)
="lsts lst1">•“it was ‘landscape’ talking; not me!”
="lsts lst1">•why i was seeing ="nms">Tehran as the ‘ghostly landscape’='qstn'>? (="trms">matter of a confrontation with ="nms">Tehran='qstn'>? exteriority of my subjecthood is at stake='qstn'>? ='lgc'>='lgc'>~='lgc'>->!='qstn'>? the arbitrary ="trms">position of “genius loci” ='lgc'>: that from a genius ="trms">position one can see for good. -how to make myself nonarbitrary='lgc'>--not subject to individual determination='lgc'>--in ="trms">relation to ="nms">Tehran='qstn'>? ='lgc'>='lgc'>--> towards ‘="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edge’)
="lsts lst1">•what kind of ="trms">material-discursive practices thinking with “landscape” committed me to='qstn'>? ='lgc'>[to explore and feel this commitment (and its consequences) is ‘staying with the trouble’ for me='lgc'>]

it felt like ="frds scrmbld"nttrm="Alice,Shariati">Alice believes that people, we, have control over our ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors, but in the course of the workshop there were many occasions that was not the case='lgc'>:
="frds">Sina, landscape ='lgc'>='lgc'>--> optics
="frds scrmbld">Esta, building/house ='lgc'>='lgc'>--> ="trms">geometry ='lgc'>='lgc'>--> security
="frds scrmbld">Agnes, super="trms">market ='lgc'>='lgc'>--> exchange
="frds scrmbld">Juan, crime ='lgc'>='lgc'>--> arrest
="frds scrmbld">Zoumana, garden (='lgc'>='lgc'>~='lgc'>-> fecundity) ='lgc'>='lgc'>--> immunity
="frds scrmbld">Eszter, electronic device ='lgc'>='lgc'>--> closed
="frds scrmbld">Ekaterina, ="trms">zoo ='lgc'>='lgc'>--> objects of care (='lgc'>='lgc'>~='lgc'>-> ="trms">animal ='lgc'>='lgc'>~= diseased .='lgc'>='lgc'>--> objectifying or babying them)


='strcls'>* landscape ='lgc'>=='lgc'>=>='qstn'>? optic ='lgc'>='lgc'>-->='qstn'>? way of dis="trms">embodied seeing
='lgc'>[artificial perspective ='lgc'>{='lgc'>='lgc'>--> (objects are in) proportional variations in a seamless continuum='lgc'>}, gaze of the ="trms">spectator, exterior space, homogeneous, in="trms">finite, ="trms">systematic,='lgc'>] ='lgc'>='lgc'>--> (this is all) ='strcls'>*="trms">symbolic form='strcls'>*
='lgc'>[(tele/micro)scope ='lgc'><='lgc'>==='lgc'>] landscape ='lgc'><='lgc'>== perspective ='lgc'><='lgc'>-- arbitrary point of the observer


(="ppl">Descola='lgc'>:) such “objectification of the subjective” ='lgc'>=='lgc'>=>
(1) a distance between man and the ="trms">world
(2) ="trms">systematizes and stabilizes the external universe



='strcls'>***factuality is not intrinsic, it is ="trms">rhetoric (that we live with)

="trms">history of ='thdf'>the idea of ="trms">nature

‘="nms">ajayeb's architects of a ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic ="trms">cosmology who establish hierarchies and discontinuities among them ='lgc'>=/= ="trms">cosmogenesis of ="trms">modernity's subjectivity's illusions of continuity
='lgc'>[="ppl">Descola's “con="trms">figurations of continuity"='lgc'>]
(="nms">ajayeb creates) hierarchical order ="trms">according to the levels of the exchange of information that is reputed to be possible.
="prgrph">-which parties are set on the same level of reality (in ="nms">ajayeb)='qstn'>?

(what are the human and nonhuman) proliferation of forms in ="nms">ajayeb (='qstn'>?)
who are the “mothers of games” there='qstn'>? snake, Div, etc. (spirits that protect the game)

="trms">technical know-how to create ="trms">intersubjective ambience/ambivalence ='lgc'>='lgc'>--> regulated ="trms">relations between one person and another ='lgc'>}='lgc'>--these are='lgc'>='lgc'>--> cultivated plots
how can i, starting with ="nms">apass, learn to create theaters of a subtle ="trms">sociability (in which beings with ="trms">different forms of ="trms">language and physical aspect are ="trms">ontologically indistinguishable)='qstn'>?

the ="trms">category of “persons”='lgc'>: variations in the modes of ="trms">communication that are made possible by an apprehension of perceived qualities that are unequally distributed

whose dialects are ="trms">mutually intelligible='qstn'>?

human ="trms">narcissism ='lgc'>: that if a being possess a soul is only then capable of recognizing humans
='lgc'>='lgc'>---then let's give everyone souls!

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(="ppl">Massumi > ="ppl">Deleuze's) critique ='lgc'>='lgc'>~= modulation ='lgc'>='lgc'>--> actively modulated from within the ="trms">situation, immanent to it ='lgc'>{
="prgrph">-augmenting='strcls'>* (taking a certain tendency to the limit)
="prgrph">-diverting='strcls'>* (deflecting it into a ="trms">different tendency)
="prgrph">-transmutational='strcls'>* (="trms">interacting with other tendencies in a way that invents a whole new direction as a kind of surplus value of ="trms">interaction)
="prgrph">-or, it can lead to a clash that stops the process

asking people “to be true to what they re="trms">present” ='lgc'>=='lgc'>=> having them “encapsulated in al="trms"nttrm="already,spread">ready arrived-at opinion and judgment” ='lgc'>=='lgc'>=> blockage

war of “disqualification” ='lgc'>~ ="ppl">="ppl">Stengersian non-event
being (re="trms">presented and) legitimated in proxy war

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='at'>@="frds scrmbld">Zoumana; “decadent gardener” that connot keep distinction between kin and pest, ="trms">nature and culture
what is a garden full of indirections, snakes='qstn'>?

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='at'>#my ="trms">trope-findings, (bi="trms">lingual non="trms">systematic comparative thinking for ="trms">storytelling) (work with ="ppl">Avital='qstn'>?)='lgc'>:
="lsts lst1">•پیر ="nms">Pir / sujet ="trms">supposé savoir (='lgc'>--='not'>✕='lgc'>='lgc'>-->='qstn'>? پیر فلک ="nms">Pir-e falak in ="ppl">Hafez)
="lsts lst1">•غر Ghor / ="trms">complaint (='lgc'>='lgc'>--> shekayat شکایت, and then, khamush خموش in ="ppl">Hafez)
="lsts lst1">•تعارف ="nms">Tarof / ="trms">greeting
="lsts lst1">•transcend ='lgc'><='lgc'>='lgc'>--> darajat درجات‌ (='lgc'>-> ="ppl">Attar)
="lsts lst1">•super-ego ='lgc'><='lgc'>='lgc'>--> Div-mardom دیو مردم (='lgc'>-> ="ppl">Nezami)
="lsts lst1">•="trms">NatureZolmat (ظلمت ='lgc'>='lgc'>--> ="nms">ajayeb)
="lsts lst1">•آبرو Aberu / economy of value
="lsts lst1">•طی‌الارض tey-ol-arz / body scale, intensity and ="trms">excess
="lsts lst1">•نگرانی negarani ='lgc'><='lgc'>='lgc'>--> practices of care




on Aberu, I became ="trms">interested due to my lack of Aberu in ="trms">presentationl quality and its abundance in other area's of my psychosomatic becoming.
Aberu ="trms">traverses, calls itself in, animates, and exists for later visits.
="prgrph">-when you are devalued by the marked of bi-aberu, you are less tied to the strictures of shame, and ‘your behavior’ becomes performance ="trms">material


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="trms">agency ='lgc'>=='qstn'>? boresh برش, jahd جهد (in ="trms">Farsi), “="trms">agential cut enacts a local ="trms">causal structure” (="ppl">="ppl">Barad)

="trms">agency of ‘hemat’ همّت
hemate shahi همّت شاهی, lavazeme hemat لوازم همّت ='lgc'>='lgc'>--> ="trms">apparatus
sufi's hemat ='lgc'>='lgc'>~= magic

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='at'>@="frds scrmbld">Seba after accelerate manifesto ="trms"nttrm="already,spread">reading='lgc'>: (what is and how can we not pivot on our work) the ="trms">measure of the meaningfulness of action. (="frds scrmbld">Seba's notion of losing hope is because he put himself unconsciously in a cost-benefit analysis='qstn'>? “what is the effect of my actions='qstn'>?”) ='lgc'>[in practice it is difficult to ="trms">embody speculative thinking. we are still in the space of thinking in terms of the probable.='lgc'>]
to do hope-work is about ‘not talking (too much) about the future’ ='lgc'>=/= commitment in terms of probabilities, refusal to treat your subjects as if they were objects of management ='lgc'>='lgc'>--> let's set aside our own hopes, and work to honour the ='strcls'>**hopefulness of others='strcls'>** (="ppl">Deborah ="ppl">Rose)

“And hope is here, all around us. Creatures want to live.” (not in the “future”)

the accelerationists putting things in their cascade of fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures, (everything sinks effortlessly into it,) and creating a vanishing point in terms of a western saturated temporality. for them the ="trms">present is the time of announcing the news of salvation or apocalypse, and has no ="trms">thickness. (the desire) to step out of ="trms">history, and is made void in the process of realization, ='thdf'>the idea that “everything is possible.” they experience their freedom as universal freedom ='strcls'>* (noted by ="ppl">Blanchot.) ='lgc'>[='lgc'>='lgc'>--> the problem with all male action heroes...='lgc'>]

(is this a kind of “game-over” discourse='qstn'>?)

='strcls'>*time (thinking with ="ppl">="ppl">Haraway)
the sequential ="trms">palindromic time (in Western-related cultures) ='lgc'>[جناس قلب ="trms">palindrome='lgc'>: from the ="trms">Greek roots ="trms">palin “again” and dromos “way, direction”; a word, phrase, number, or other sequence of characters which ="trms"nttrm="already,spread">reads the same backward as forward; (un)parsable ="trms">palindromic motifs;='lgc'>]
there are many ="trms">sorts of temporalities in West, but the most ="trms">naturalized and intuitive, ="trms"nttrm="already,spread">ready-to-hand (and black-boxed) version of it is the “="trms">past, ="trms">present, future.” ='thdf'>the notion of ‘="trms">present’ becomes a (mathematical) vanishing point, a pivot or a point rather than itself a ="trms">thickness, an inaccessible ="trms">past being transmuted into a future that is always to come. ='lgc'>[='lgc'>=/= the lived time of the flesh='lgc'>]

='lgc'>='lgc'>--> what counts as a ="trms">responsible person in temporality='qstn'>? (='at'>@="frds scrmbld">Seba, ='at'>@="frds scrmbld">Pierre's “future”)
in ='mywrk'>my work on ="nms">ajayeb in ="nms">apass, i choose to give account to ="trms">responsibility in a way ='strcls'>*to face those who come before rather than to face the future='strcls'>*, this is about a switch in the direction of attention.
="lsts lst1">•="trms">narratable ="trms">memory with named people turned to ="trms">ancestors and moved into dreaming time
="lsts lst1">•="trms">past='lgc'>: quiet country ='lgc'>='lgc'>--> bear the mark of the care of generation, inhabits both living and dying ='lgc'>='lgc'>--> recuperation (behbud بهبود, ramagh رمق)
="lsts lst1">•="trms">present='lgc'>: ="trms">wilderness ='lgc'>='lgc'>--> ="trms">ongoingness (="trms">thickened with creatures)

='lgc'>[in (my ="trms"nttrm="already,spread">reading='qstn'>?) ="nms">ajayeb's temporality='lgc'>] things come from the ="trms">past and the future ="trms">simultaneously


what i ="trms">respond to='lgc'> = what i in="trms">herit


="trms">science (in the way that is ="trms">presented) is outside ="trms">history, and becomes simply that which is “the case” of the ="trms">world
='strcls'>**everything that one does is inside time, but that which is acquired (becomes a view ="trms">onto a s="trms">cene) and is outside of time='strcls'>**

='strcls'>***(d="trms"nttrm="danger,stranger">angerous) ways of being outside of the time of the ="trms">thick ="trms">present='strcls'>*** (="ppl">="ppl">Haraway)
‘-s="trms">cene’='lgc'>: a ="trms">thick ="trms">presence of now, has many durations in it

(='mywrk'>my work on ="nms">ajayeb's ="trms">past tense trans-="trms">species affair) is about those with whom one must get on together, in the enacting of ="trms">responsibility for those who came before. how not to exit time='qstn'>? (= “staying with the trouble”)

trans-="trms">species affair then and now

(in our) multi-dimensional inhabiting of space with critters (you can't only talk about capital, land, labor without having a multi="trms">species affair)


="ppl">Badiou's points on accelerate='lgc'>:
="lsts lst1">•unifying us around negativity
="lsts lst1">•future of western ="trms">world
="lsts lst1">•="trms">question of private property ='lgc'>='lgc'>--> key of soical organization


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='at'>#work on video series (with='qstn'>? ="frds scrmbld"nttrm="Christianson">Christian, ="frds scrmbld">Esta,)
messy short videos (for youtube or other places)
="lstsrd">1. critique of magic in cinema
="lstsrd">2. re="trms">presentation of knowl="trms"nttrm="knowledge,Knowledge">edge in cinema
="lstsrd">3.
to perform ="trms">past and ="trms">present alarmingly ="trms">simultaneously, to ="trms">intermix the directions of ="trms">causation and influence, they cannot be linear and progressive, against a production of ="trms">present ='lgc'>[="trms">presentism='lgc'>]



='at'>#create identity research center for/with ='mywrk'>my work
="lstsrd">1. ="nms">harem (حرم)
="lstsrd">2. ="nms">ajayeb (عجایب)
="lstsrd">3. wortsalad
="lstsrd">4. erklammern (with ="frds scrmbld">Foad)
="lstsrd">5. san'at-e mojarad-sazi (صنعت مجردسازی with ="frds scrmbld">Foad)
="lstsrd">6. garden (باغ)
="lstsrd">7.


='at'>#what am i learning from Hiwa's Chicago Boys project='qstn'>?
="trms">history, recent region departures, study group, music, jam, more and more people together with their voices and ="trms">stories, faces, sing, play, discomfort in ="trms">instrument, tour, collectivity, sojourn in ="trms">stage, conviviality, cover song,
="prgrph">-when i look at the videos of the project i feel like i want to do or be part of something like that, i want those qualities, i want the way people are looking and feeling like there.

='at'>#i am learning from ="ppl">Kohn that the survival is complicated, from ="ppl">="ppl">Haraway that ="trms">world works by ="trms">excess and therefore filled with hope, with ="ppl">Sennett and ="ppl">Delanda a better account of ="trms">socio-="trms">material ="trms">history, from ="ppl">Ahmed a ="trms">different understanding of psychoanalysis, from ="ppl">="ppl">Barad ="trms">poetry and argumentation, from ="ppl">Scher the effort needed to become ="trms">interested, from ="ppl">="ppl">Kenney that there is no need for a “standard ="trms">language” to describe your ="trms">interventions or to produce a body of knowl="trms"nttrm="knowledge,Knowledge">edge about your ="trms">matters of concern,

(this is one place that i am recognizing and foregrounding a binary structure='lgc'>:)
="lsts lst1">•women in my life='lgc'>: ="ppl">Avital, ="ppl">="ppl">Haraway, ="ppl">Ahmed, ="ppl">Scher, ="ppl">="ppl">Barad, ="ppl">="ppl">Despret, teaching me ="trms">science and art, attentive modes of ="trms">differential ="trms"nttrm="already,spread">reading and ="trms">writing, practices of care and concern
="lsts lst1">•men in my life='lgc'>: ="ppl">Serres, ="ppl">Sennett, ="ppl">Delanda, ="ppl">Levinas, ="ppl">Anand, teaching me a non-guilt-driven knowl="trms"nttrm="knowledge,Knowledge">edge of ="trms">history and ="trms">past, a ="trms">different mode of re="trms">membrance which provokes a ="trms">different mode of ="trms">response and ="trms">responsibility


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alive ='lgc'>--='lgc'>[='lgc'>]='lgc'>='lgc'>--> dead ='lgc'>--='lgc'>[='lgc'>]='lgc'>='lgc'>--> ="trms">ancestor

what provokes ="trms">storytelling='qstn'>?

(="ppl">="ppl">Harawayian) inhabiting ='lgc'>=='lgc'>=> ="trms">responsibility ='lgc'>='lgc'>--> alignment

(a split-self at home with) contra="trms">dictions ='lgc'>=='lgc'>=> dealing with ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>}='lgc'>='lgc'>--> this is about ‘ongoing’

note to self='lgc'>: not to throw away the contaminated concept that we have, (='thdf'>for example ‘human intentionality,’ ‘human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights,’ etc) ='strcls'>*but to hold on (while knowing how contaminated it is) to any concept (which are always unsettled) until it gets a particular (="trms">situated) job done
(which job i am try to get done with my good and bad concepts='qstn'>?)

where are we headed with our syntax='qstn'>?

“-s="trms">cene” ='lgc'>: the ‘now’ of the ="trms">species ='lgc'>[='lgc'>='lgc'>--> pleisto="trms">cene image='lgc'>] also, a sharp change in the graph/diagram ='lgc'>[https://en.wikipedia.org/wiki/File:Extinction_intensity.svg='lgc'>]

="ppl">Sa'di, thinking not with the capital T, rather with the flower, with the cut tail of the animaux

competency ='lgc'>+ competency (of ="trms">different ="trms">animal, human, machine, pigeon, etc) ='lgc'>[='lgc'>=/= subtraction, taboo, ="trms">obligation ='lgc'>='lgc'>--> deficiency='strcls'>*='lgc'>]
(additive competencies)

“="trms">excess” is the name of the ="trms">world
there is always more that we don't know; what yet has to come; the ="trms">world is constantly doing stuff; (='lgc'>--='not'>✕='lgc'>='lgc'>--> accelerate manifesto, apocalyptic ="trms">narratives)
(i am drawn to and by ="trms">excess, and i am engaged in it='lgc'>: in my ="trms">lectures, talkings, ="trms">writings, and I take it up also visually in my drawings. my ="nms">ajayeb hypertext search is ="trms">contingent and opportunistic, and its se="trms"nttrm="search">arches are non-="trms">systematic)

in ="nms">apass what my project is all about='lgc'>: ='strcls'>*="trms">loving to tell you about what i am ="trms"nttrm="already,spread">reading='strcls'>* (why it seams too difficult, complicated and impossible to understand!='qstn'>?)
="prgrph">-“to provides a feast of ="trms"nttrm="already,spread">reading pleasures”

holding each other's unasked-for patterns (='at'>@="frds scrmbld">Luisa)
taking up each other patterns ='lgc'>[which are sometimes obvious, sometimes cryptic='lgc'>]
(what is the other name of the practices of “string figures” in ="nms">Iran='qstn'>? ='lgc'>='lgc'>-->='lgc'>[stars, facts, ="trms">fabulations, “far”s, patternings,='lgc'>]='lgc'>='lgc'>--> all ="trms">cosmopolitical, ="trms">composes the “we”)

="lsts lst1">•a “we” com="trms">positional
="lsts lst1">•an “="nms">ajayeb” com="trms">positional
="lsts lst1">•

="trms">anthropo="trms">cene ="trms">system thinking
="lsts lst1">•feedback loops
="lsts lst1">•thermodynamics ='and'>& 18th century mathematics (='lgc'>=/= hyperbolic mathematics in ‘crochet’ ='lgc'>='lgc'>--> ="trms">excess of surface, ='lgc'>='lgc'>--> ="trms">story of ="trms">interface)
="lsts lst1">•comparative ="trms">interpretive thinking (a dominant western model of knowl="trms"nttrm="knowledge,Knowledge">edge production='lgc'>--which i am using!)
="lsts lst1">•="trms">modern synthesis='lgc'>: restrictive ="trms">system theories within evolutionary theories
="lsts lst1">•="trms">systems idea
="lsts lst1">•
='strcls'>*“The global scale takes precedence='lgc'>--because it is the scale of the model.”='strcls'>* ="ppl">Tsing

='lgc'>[title='lgc'>]
Bi="trms">lingual ="trms">Stories for Ajayeb ="trms">NatureCultures
(...="trms">stories ‘for’ ='lgc'>=/= ...="trms">stories ‘of’)

does Brexit and Trumplandia changes the landscape of English use as a ="trms">language='qstn'>?

the image of pedagogy ='lgc'>: ="trms">semiotic ="trms">apparatus (& ="trms">technological) (='lgc'>='lgc'>--> the ritual of Simpson strangling Bart)


(why am i cultivating the) ='strcls'>*non-inventive ="trms">imagination='strcls'>* (and its anti="trms"nttrm="metaph,metamorph,metabol,metal">metabole ='lgc'>[or chiasmus, chiastic patterns of antithesis='lgc'>]='lgc'>: non-="trms">imaginitive invention)
often we find ourselves inventing everything (in political animation) ='lgc'>=/= to figure out what are we attached to

(in="trms">heriting something ='lgc'>=/=='qstn'>? being heir to something)

the ="trms">scientist inside me begs me to narrow my temporal scale, choose an epoch, let's say middle ages, choose a century let's say 15th, choose a year, choose a day, a moment, a micro-second slice of the cake of the milieu that you are ="trms">interested in, the instance in the bazar with Halaj in the sun and so on.

(my old school) ="trms">obligatory knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'><='lgc'>-- salon of ="trms">scietific entertainment
='lgc'>}='lgc'>-> (is about creating) proper witness='strcls'>***

the ="trms">tropes i am building in my current research, do they help build a better ="nms">Iran='qstn'>? and how='qstn'>?
="trms">interms of='lgc'>:
="lsts lst1">•an ="trms">ongoingness
="lsts lst1">•a commitment to a recent future thinking

‘homo-’='lgc'>: stuff of the soil, that figures of b="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right and sunny image of the same

='at'>#="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs and ="trms">syms='strcls'>*
="lsts lst1">•games
="lsts lst1">•="trms">technological designs
="lsts lst1">•plots
="lsts lst1">•mechanisms
="lsts lst1">•sfs
="lsts lst1">•="trms">jokes
="lsts lst1">•="trms">jests
="lsts lst1">•

='lgc'>[title='lgc'>]
critical ="trms">bestiaries
critique-="trms">bestiary

belonging='lgc'> = achievement (dastavard دستاورد) ='lgc'>+ violence (khoshunat خشونت)

...the ways we renounce the ="trms">world through the use of the word “real” and “really”

(="ppl">="ppl">Stengers='lgc'>:) weaving='lgc'>: not secular nor ="trms">religious, not traditional nor ="trms">modern, is ="trms">sensuous


='at'>#='lgc'>[nodes and notes='lgc'>]

the emptyland, terrestrial life, ‘per-’ instead of ‘her’ or ‘his’
="prgrph">-the way i started with ="ppl">="ppl">Haraway was through the way i ="trms"nttrm="already,spread">read her notion of ‘critter,’ juju (جوجو) in ="trms">Farsi, jako junevar (جک جونور), little life animators often easy and ok to kill, a term in ="trms">farsi for kids that ="trms">worlds for them in particular ways
bio (“qualified life”) ='lgc'>=/= zoe, juju, “bare life” (="ppl">Agamben)='lgc'>: that which is killable ='lgc'>--='qstn'>?!='lgc'>='lgc'>--> that which must be transformed
='lgc'>[="trms">stories of o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginary ex="trms">="trms"nttrm="cluster,club">clusion and com="trms">position of body='lgc'>]

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the form and function are having too tight fit. no no no!
(cities) being in="trms">="trms"nttrm="cluster,club">clusive but not ="trms">integrative

(setar ="trms">different ="trms">technique of vibrato and ="trms">measure for instance in Saba and Ghavami, which part of the finger or body, one works in certain way for one and not for the other musician ='lgc'>='lgc'>--> the explicit unpacking of the activity ='lgc'>: what was formerly tacit ='lgc'>[zemni, khamush, ='lgc'>=/= habit='lgc'>] becomes dr="trms"nttrm="knowledge,Knowledge">edged into explicit ='lgc'>[='lgc'>=/= expressive='lgc'>] consciousness, precisely because there is a resistance, that there is something not ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right for the musician ='lgc'>=='lgc'>=> reconsidering, reexploring ='lgc'>='lgc'>--> the ="trms">technique then again disappears into the tacit realm ='lgc'>='lgc'>--> ="trms">technique becomes variegated)
='strcls'>**tacit ='lgc'>='lgc'>--> explicit (='lgc'>='lgc'>~= that which becomes available for reconsideration)='strcls'>**

when one masters a ="trms">skill it is about being ="trms">="trms">equipped to address a whole new set of problems
='lgc'>{expertise/mastery='lgc'>: problem solving='lgc'>}='lgc'>=/=='lgc'>{="trms">craft='lgc'>: problem finding='lgc'>}='lgc'>='lgc'>--> when other things become problematic='lgc'>='lgc'>---the condition (in the ="trms">craft work) that when you learn how to do one thing you see other things that need to be explored ='lgc'>[='lgc'>-> ="trms">question for ="frds scrmbld">Eunkyung's drawing ="trms">skills and practice='lgc'>]

='strcls'>*="trms">craft is more important than art(='qstn'>?) (="ppl">Sennett)
...='thdf'>the notion that the work art breaks the conventions of practice, that it is something that makes an ="trms">epistemic break. ='lgc'>='lgc'>--> emphasis on innovation (something new)='lgc'>--that is a reflection of ="trms">sort of 19th century bourgeois ideas of about making art.
="lsts lst1">•privileging the creative act over the ="trms">craftsman act
="lsts lst1">•in innovation the “innovator” is separated from the “mass” ='lgc'>=/= ="trms">craftsmanship is collective and additive ='lgc'>='lgc'>--> (in ="trms">craftsmanship) the performance is myself
="lsts lst1">•creativity being a form of individuation or separation (='at'>@the exploratory shift in ="frds scrmbld">Eunkyung's work that ="frds scrmbld">Pierre highlighted)

='strcls'>*** ="trms">craft-work is about additive ="trms">skill; it is about building on what you know rather than throwing it out ='strcls'>*** (='lgc'>=/= capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list logic of progress, creativity in the sense that ‘something’ where before was ‘nothing’) ='lgc'>-='lgc'>='lgc'>--> a ="trms">different way of building quality (into practices and objects)

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="ppl">Bakhtin's dialogic, to become a ="trms">skilled ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listener ='lgc'>: ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening='lgc'> = ="trms">response (='lgc'>=/= simply answering) ='lgc'>='lgc'>--> (when we speak) we give other people talismans that are not (perfectly) clear to us='lgc'>='lgc'>='lgc'>----we penetrate and unpack what someone doesn't have the words clearly and ="trms">response to what they intend ='lgc'>--='not'>✕='lgc'>='lgc'>--> “common understanding,” “make something work,”

cooperation is about getting deeper into something

conditions that more ="trms">skills are required (and not the op="trms">posite)

in ="trms">modernity everything seams to need to be ="trms">verbalized. what happens to the un="trms">verbalized, the unprogrammatic='qstn'>? ='lgc'>='lgc'>--> can you have an implicit ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right which can't be ="trms">verbalized='qstn'>? maybe no, maybe this is the limit of the ="trms">social...

purposiveness='lgc'>: when you hear somebody go “i am going to put clearly what we all want...” you have submitted to that person (almost ="trms">erotic) ='lgc'>='lgc'>--> “they really know who they are” ='lgc'>=='lgc'>=> you become a ="trms">spectator to their de="trms">finiteness

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who the fuck='lgc'> = theology
how the fuck='lgc'> = ="trms">="trms">empiricism
what the fuck='lgc'> = ="trms">ontology
how the what the fuck='lgc'> = ="trms">epistemology
why what the fuck='lgc'> = ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics
why the fuck='lgc'> = ethics
why give a fuck='lgc'> = teleology
the fuck itself='lgc'> = ="trms">phenomenology
fucked up='lgc'> = pathology
fuck all='lgc'> = nihilism

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="frds scrmbld">Aela to ="frds scrmbld">Sven='lgc'>: “everytime you disappoint me you gain in depth” (5 April 2017)

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(06.04.2017) ='prcnt'>%notes after my ="nms">apass endweek ="trms">presentation='lgc'>:
="lsts lst1">•my implicit focus and energy on the body and its organs of ="trms">gesture that animates us
="lsts lst1">•="trms">loving telling you what i ="trms"nttrm="already,spread">read
="lsts lst1">•giving you what i don't fully understand ='lgc'>=/= gift from above
="lsts lst1">•(in ="trms">lecture) to allow ="trms">language ="trms">greet the un="trms">verbalized

(it is about) organizing my ="trms">memory
(it is about) that which comes to (my) mind, and “things” coming to minds
(it is about) the things I am told
__='lgc'>[these are perhaps other names of cognition, ="trms">affect, ="trms">memory, ="trms">semiotics, ="trms">history, in="trms">heritance, ="trms">figuration, ="trms">interface, thing-="trms">relations, huntology,='lgc'>]
__in our shared space where we let eachother in the effect of our ="trms">languages, I want to practice what comes to mind when I stand in front of you and your work, ask myself ‘what else’ comes to mind='qstn'>? in a sense, my project on ="nms">ajayeb is that kind of training

also in ="nms">apass i want “to catch you in your acts”
it is my privilege to recognize you (as...)

asking='lgc'>:
="lstsrd">1- what do I know='qstn'>?
="lstsrd">2- what am I told='qstn'>?
="lstsrd">3- (how getting good at to) explain what somebody else said

="lstsrd">1- the first ="trms">question has no clear answer, what i know is not placed somewhere in me, it is always an ="trms">articulated ="trms">matter of ‘with’ or in ="trms">interaction with, it is a ="trms">sym, changes before i can grasp, knowing is done always with a figure or a thing, it in="trms"nttrm="cluster,club">cludes all ="trms">sorts of optics and ="trms">technologies, (="trms">affect theory, media theory, ="trms">epistemology,)
="lstsrd">2- the ="trms">response to the second ="trms">question is also not clear, i am not sure what i am told, i don't re="trms">member or hear, what i am told is in="trms">folded in what i know, (when i started with my islam ="trms">lecture series i was testing the waters of these two ="trms">questions and the possibility of staying with them without freaking out of ambiguity or ploting an answer)
3='lgc'>='lgc'>--> ='at'>#cat's cradle


='at'>#on hypertext note='lgc'>:
i am becoming ="trms">skilled at looking at my notes='lgc'>:
='lgc'>{(1) what are the ='strcls'>*="trms">skills necessary='strcls'>* ='lgc'>[='lgc'>=/= tabula rasa (of the ="trms"nttrm="already,spread">reader, of the audience) of the ="trms">communo-capitalism's standard of “user-="trms">interface"='lgc'>--the strange idea that the ="trms">interaction and ="trms"nttrm="already,spread">reading doesn't need or must not need learned-efforts or ="trms">skills, that it should be “easy” and “effortless” ='lgc'>='lgc'>--> fallacy of the un="trms">skilled ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listener.='lgc'>] to engage, ="trms">interact, and get involved with the ="trms">interface, ="trms">data-set, grammar, and ="trms">literacy of (my) reservoir='qstn'>? ='lgc'>}='lgc'>='lgc'>--> ='strcls'>** let's ask that ="trms">question with every ="trms">apparatus that engages us into desire, movement, ="trms">articulation, ...
="trms">skills ='lgc'>='lgc'>--> to become ‘="trms">literate’ in this particular way ='lgc'>='lgc'>--> ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edge in="trms"nttrm="cluster,club">cludes this ="trms">situated ="trms">literacy and ="trms">skills of ="trms"nttrm="already,spread">reading particular to the object of “text” (in that case how do i address my ="trms">interest in the ="trms">pervert ="trms"nttrm="already,spread">reader='qstn'>? the ="trms">skills of the unlearning='strcls'>*)
the ="trms">skills necessary for ='mywrk'>my work to work comes with time, attention, and desire ='lgc'>='lgc'>~-='lgc'>=>='qstn'>? ='at'>#="nms">harem (='lgc'>=/= ladies room)
='lgc'>='lgc'>--> (2) this ="trms">skills of (my) reservoir, what set of ="trms">questions or problems ="trms">="trms">equip me to address='qstn'>?

varzidan, varz, varzide, ورزیده

="ppl">Sennett's ="trms">love for his subjects is extraordinary (='lgc'>=/= iconoclasm, futurism) and it influences me deeply, his voice and care when he opens his reflection, findings, etc.

ok, again, the ‘="trms">skill’ ="trms">question='lgc'>:
="lsts lst1">•1='lgc'>='lgc'>--> what are the set of ="trms">skills needed for ='mywrk'>my work='qstn'>?
="lsts lst1">•2='lgc'>='lgc'>--> which problematics these ="trms">skills ="trms">="trms">equip me to address='qstn'>?
="lsts lst1">•3='lgc'>='lgc'>--> can i (or should i) not know these problematics in advance='qstn'>?

the bow and arrow ='lgc'>--|)='lgc'>-> ='heart'>♥ in my ="nms">apass endweek (as sound object) was a relic of our shared physical energetic space, the nondiscursive ='lgc'>='lgc'>--> how to keep it in="trms">articulate='qstn'>?
="lsts lst1">•a way to record space, which is always ="trms">social ='lgc'>=/= silenced with no ="trms">agency of the recorder (the “quiet recorder”)
="lsts lst1">•also a playful respective ="trms"nttrm="already,spread">reading of ="ppl">La Guin, (something that may seem a misunderstanding of her carrier bag theory)
="lsts lst1">•carving out a practice agility area


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the ="trms">question ‘what does X mean='qstn'>?’ is always ‘what does X mean for you='qstn'>?’

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i am following the movement of certain words here

spam ='lgc'>=/= ="trms">internet

spam operates on/with patterns of ="trms">literacy or an existing (in)sufficiencies in known ="trms">categories of cognitive biases that people have

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='lgc'>[title='lgc'>]
“it's your turn now to play”

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(='at'>@="frds scrmbld">Luisa on space,) (="trms">question of='lgc'>:) producing (your) ="trms">presence

="trms">material-discursive ='lgc'>='lgc'>--> ="trms">semiotic-psychosis ='lgc'>='lgc'>--> her Wortsalad

(="ppl">Bocola > ="ppl">Kohut > Mondrian's bipolar structure='lgc'>:)
creation of universal beauty / ="trms">aesthetic expression of oneself
(='lgc'>=='qstn'>?='lgc'>=> transcend the framework of artistic production)
exhibitionist pole of the self / idealized pole of the self
the grandiose self / the idealized structures
="trms">worldviews / self-images

what is the (diametric, dialectical) ="trms">internal drama of her thinking and work='qstn'>?
(what are='qstn'>?) ="frds scrmbld">Luisa's overarching, idealized conception that lays claim to the validity of her values and standards as applied not only to herself and environment but to the entire universe='lgc'>: (="trms">question of structure)
="lsts lst1">•(pre-babylonian) universal abstractionism ='lgc'>='lgc'>--> ="trms">embodied knowl="trms"nttrm="knowledge,Knowledge">edge
="lsts lst1">•fluid equilibrium ='lgc'>='lgc'>--> movement of Being
='lgc'>[is this a romantic structural attitude='qstn'>?='lgc'>]
="prgrph">-and how is she confronted with ="trms">cosmos ="trms">prior to her inscriptions='qstn'>? (="trms">question of realism)
="prgrph">-what is (the mystery of) a ‘being through ="trms">interpretation’ for her='qstn'>? (="trms">question of performativity)

='lgc'>[rea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic:='lgc'>] to take possession of essential aspects of the external reality (='lgc'>='lgc'>~='lgc'>-> recreate them in the ="trms">imagination) ='lgc'>[='lgc'>='lgc'>--> ="trms">="trms">empirical='qstn'>?='lgc'>]
='lgc'>[structural:='lgc'>] to experience the external reality as parts of an ="trms">interconnected and comprehensive whole
='lgc'>[idea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic/="trms">symbo="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list:='lgc'>] to connect the (inner) particular to the general
='lgc'>[romantic:='lgc'>] to make (inner) invisible visible

="trms">sublimated gratification of instincts, ambitions and ideals, (homogeneous) ="trms">gestalt and expression of the self, ="trms">narcissistic equilibrium, test its viability, haptic art,

“invisible reality and the ="trms">aesthetics of universality” or a mean by which universal is recognized='strcls'>*
timelessness, wholesomeness, indivisibility, ="trms">aesthetic standards
="prgrph">-pictorial thinking, movement thinking, ="trms">affectual thinking, ='lgc'>{='lgc'>='lgc'>--> all issued by ='thdf'>the notion of “pure” and “purity”='qstn'>? tendency toward idealization='qstn'>? utopian='qstn'>?='lgc'>}

movement (the act) ='lgc'>=/= mobility (the possibility)

(is ="frds scrmbld">Luisa ="trms">interested in='qstn'>?) the immanent laws and essential unity of all being

...step to complete nonobjectivity
...objects with their expression of plasticity
="prgrph">-what is the ="trms">symbolic term in her work='qstn'>?
she said='lgc'>: “space is ="trms">literal.” ='lgc'>='lgc'>--> the wholesome is proclaimed in the artistic act itself (and not as ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor) ='lgc'>='lgc'>--> experienced directly ='lgc'>=/= ="trms">imagined


='lgc'>='lgc'>--> احشايى the ="trms">viscera (ahsha), ="trms">visceral theory='lgc'>: ="trms">affect and ="trms">embodiment, transmissible physical charges, porous bodies,
='at'>@="frds scrmbld">Luisa
kP_AfO7Ms4I

how to create a condition in which she can herself later give access to her thinking and making='qstn'>?
="lstsrd">1- propose a curatorial ="trms">gesture of an assembly='lgc'>: ="frds scrmbld">Luisa, Mondrian, Zen master, Malevich; with ="ppl">Bocola and ="ppl">Ahmed;
="lstsrd">2- to open an investigation of ="trms">affective economies for her='lgc'>: abstraction, constructivism, idealism, ="trms">figurative empathy, ="trms">symbolism, longing,
="lstsrd">3-
="lstsrd">4-

(psychoanalysis ='lgc'>[='at'>@="frds scrmbld">Luisa='lgc'>] allows us to see that) ='strcls'>*emotionality involves movement='strcls'>*
as="trms">sociations whereby “feeling” take us across ="trms">different levels of signification, not all of which can be admitted in the ="trms">present. (='lgc'>+="ppl">Ahmed)
="prgrph">-emotions move back and forth (="trms">past as="trms">sociations, repression traces on ="trms">present) and sideways (sticky as="trms">sociations between figures and signs) ='lgc'>='lgc'>--> something as the cause of a feeling in someone ='lgc'>='lgc'>--> “involving ="trms">relationships of ='strcls'>*="trms">difference and displacement='strcls'>*='lgc'>{as the form or ="trms">language of the unconscious='lgc'>} without ="trms">positive value” ='lgc'>='lgc'>--> ="trms">affective economies ='lgc'>='lgc'>-->='lgc'>{="trms">social, ="trms">material, psychic='lgc'>}

='lgc'>{ psychoanalysis='lgc'> = "absent ="trms">presence” of ="trms">historicity='lgc'>='lgc'>-->(sideways movement of feelings) ='lgc'>}='lgc'>==offers='lgc'>=='lgc'>=> a theory of emotion as economy='strcls'>***
="prgrph">-by economy, ="ppl">Ahmed means, like capital (is about the movement of commodities and money='strcls'>*), an effect of its circulation (='lgc'>='lgc'>--> ="frds scrmbld">Luisa)
="prgrph">-the subject is one nodal point in the economy ='lgc'>=/= subject as its o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin and destination

='strcls'>**the movement between signs converts into ="trms">affect
feeling ='lgc'><='lgc'>='lgc'>--> fetish commodity

in ="ppl">Freudian model, the movement between objects is ="trms">intrapsychic ='lgc'>='lgc'>--> trace of how ="trms">histories remain alive in the ="trms">present='strcls'>*** ='lgc'>[regarding ="nms">ajayeb's ="trms">histories, ="trms">histories that “stick” and which does not need to be declared, ='at'>#fohshe heyuan/heyvan فحش حیوان/حیوون sideways movements...='lgc'>]
="prgrph">-(="nms">ajayeb's) ="trms">past ="trms">histories of naming

objects, the ="trms">author of emotions



(how) emotions align subjects

_“surfacing” of individual_

(="ppl">Ahmed sug="trms">gests that) emotions are not simply “within” nor “without” but that they create the very effect of the surfaces or boundaries of bodies and ="trms">worlds.

="trms">narrative='lgc'> = production of the ordinary


="lsts lst1">•(which crimes against persons become crimes against place='qstn'>? -‘us’-)
="lsts lst1">•“body of the nation”
="lsts lst1">•s="trms">cene of “our injury” (='lgc'>='lgc'>--> also in ="nms">Iran='lgc'>: “our” ="trms">historical injury)
="lsts lst1">•(the fucking) ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to defense ='lgc'>='lgc'>--> ‘home’ itself becomes to be mobilized as a defense against terror, becomes transformed into the ="trms">symbolic space of the nation ='at'>#='lgc'>[='thdf'>example of when the approach (to/by objects) itself becomes a fetish object='strcls'>*='lgc'>] ='lgc'>='lgc'>--> “staying at home”='lgc'>: a form of mobilization ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to three little pigs='lgc'>] ='lgc'>='lgc'>='lgc'>---- “the constitution of open cultures involves the projection of what is closed ="trms">onto others, and hence the concealment of what is closed and contained ‘at home’” (="ppl">Ahmed ='heart'>♥) ='lgc'>{ouvrir le fermé, fermé le ouvert='lgc'>}
="lsts lst1">•alert citizens, amre be ma'ruf va nahye az monkar امر به معروف و نهی از منک ='lgc'>='lgc'>--> ="trms"nttrm="metaph,metamorph,metabol,metal">meta-="trms">ontology of tosiye توصیه
="lsts lst1">•suspicious others
="lsts lst1">•saving women from ="trms">religious fundamentalism
="lsts lst1">•negativity of latent (could-be-ness ='lgc'>=='lgc'>=> opens up the power to detain, police pishgiri پلیس پیشگیری)


o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of bad feeling
threat to violate the pure bodies ='lgc'>[vulnerable and damaged bodies of the white woman and ="trms">child='lgc'>]

='strcls'>*="trms">affect is economic='strcls'>* ='lgc'>='lgc'>--> it circulates between signifiers in ="trms">relationships of ="trms">difference and displacement ='lgc'>='lgc'>--> they align subjects ='lgc'>='lgc'>--> effect of collective ='lgc'>='lgc'>--> (in Ahemd's economical model of emotions) they work to bind subjects together ='lgc'>: the nonresidence of emotions is what makes them “binding” ='lgc'>='lgc'>--> her notion of economy ='lgc'>=/= ='lgc'>{inside/outside model ='lgc'>='lgc'>--> ="trms">positive residence of emotions='lgc'>: “I have an emotion” or “something makes me feel a certain way"='lgc'>}='lgc'>='lgc'>--> “fear does not come from within the subject, nor does it reside in its object”
="prgrph">-(='lgc'>[='at'>@="frds scrmbld">Hoda's take on witness='lgc'>] alignment of the individual with the collective='lgc'>:) the accumulation of ="trms">affective value shapes the surfaces of bodies and ="trms">worlds; ="trms">affect generates the surfaces of collective bodies (='lgc'><='lgc'>==allows='lgc'>== not to locate ="trms">affect in a subject or object) ='lgc'>='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> ='lgc'>[to initiate with ="frds scrmbld">Hoda an examination of the) ='strcls'>*mobility of bodies of subjects='strcls'>* (in the West or her regions ='lgc'>=/= ="trms">question of the mediatization of her emotional experiences='lgc'>}

='strcls'>*emotions ‘involve’ subjects and objects='strcls'>*

what constructs emotions as ="trms">positive or negative residence='qstn'>?

='lgc'>[='strcls'>*='lgc'>]psychoanalysis='lgc'>: a theory of the subject as lacking ="trms">positive residence
(this ‘lack’ is commonly ="trms">articulated as the “unconscious”='lgc'>: in ="ppl">Freudian terms, where an ="trms">affective impulse is perceived but misconstructed, and which becomes attached to another idea. ='lgc'>[can i say that ='mywrk'>my work in ="nms">ajayeb, which i named it as ‘organizing my ="trms">memory, and also, that which comes to mind’ is all about this reconstruction of cognizeds and percepts='qstn'>? is that why i am having less and less unconsciousness in my daily life='qstn'>?!='lgc'>])
="prgrph">-cognizant agah آگاه
="prgrph">-in ="ppl">Freud's model of unconsciousness, the ="trms">affect itself is not repressed, rather, what is repressed is the idea to which the ="trms">affect was attached ='lgc'>='lgc'>--> displacement

(="ppl">Lacan's) subject='lgc'>: proper s="trms">cene of absence and loss='strcls'>*
a theory of the subject that the locus of the signifier settles ='lgc'>='lgc'>--> constitution of the subject as “settlement”

(='lgc'>[what is='qstn'>?='lgc'>] ="frds scrmbld">Eszter's ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right and will to keep looking for signs of ="trms">difference. ='lgc'>--when she was talking about idio="trms">syncrasies of her countries)
='strcls'>*='lgc'>[with ="frds scrmbld">Eszter's “the nation has suffered enough!"='lgc'>] ='lgc'>--="ppl">Lezra='lgc'>='lgc'>--> politics in a sense is precisely concerned with what is or is not ='strcls'>*enough='strcls'>*
“it's enough!” ='lgc'>='lgc'>--> ='at'>#="trms">demand something or before which I make a claim. it is practical (even ="trms">technical) or is dealing with being practical
the haunting modifier of “enough”
the ='strcls'>*amount='strcls'>* of something (-of suffering in this case) ='lgc'><='lgc'>-- “That's enough coffee”
="prgrph">-we are dealing with ="trms">materiality and ="trms">measure
='lgc'>{has that anything to do with the enough of ="frds scrmbld">Ekaterina's “good-enough mothers”='qstn'>?='lgc'>}='lgc'>='lgc'>--> true enough-ness for an effect to be achieved

model of emotion ='lgc'>=='lgc'>=> ="trms">materialization of bodies

(emotions construct) bodies as ‘enveloped’

in standard psychological model, fear ‘has’ an object
='strcls'>*(="ppl">Ahmed's) fear='lgc'>: “passing by” (='lgc'>=/= arriving) of the object, impossibility of containment of object

="trms">anxiety is an approach to objects ='lgc'>=/= fear is an object's approach

in ="ppl">Freud='lgc'>: self is made by the fear of father


="ppl">Ahmed's model of ‘impact of fear’
fear does not leat to containment but an expansion ='lgc'>='lgc'>--> his/her embrace of the ="trms">world
="lsts lst1">•being sealed into a body that takes up less space!
='strcls'>**fear works to restrict some bodies through the movement or expansion of others='strcls'>** (="trms">interesting for ="frds scrmbld">Mona's work)
='lgc'>[structural possibility:='lgc'>] proximity of fear-object ='lgc'>--is='lgc'>='lgc'>--> possibility of future injury

impressions of coherence, “sticking together”
(that is perhaps why ="trms">dictionaries and ="trms">bestiaries are ="trms">interesting='lgc'>: because their elements do not “stick together” in the sense of an ="trms">affective economy ='lgc'>[of inquiry and ="trms">narrative='lgc'>] ='at'>#="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists)


="trms">ontology of insecurity ='lgc'>='lgc'>--> (naratives of) crisis ='lgc'>=='lgc'>=> “return” (to values) ='lgc'>='lgc'>--> fetish
="prgrph">-production of crisis is crucial for insecurity
="prgrph">-declaration/announcement of ='strcls'>*crisis='strcls'>* ="trms"nttrm="already,spread">reads the fact/figure/event and transforms is into a fetish object that then acquires a life of its own
="prgrph">-it must be presumed that things are not secure, in and of themselves, in order to justify the imperative to make things secure (again)='lgc'>='lgc'>-->(the word “again” in the ="trms">rhetoric of safty becomes itself the fetish object with its own life)
='lgc'>[security is bound up with “the not (me/us)"='lgc'>]

being invaded by inappropriate others ='lgc'>[in ="trms">histories of ="nms">Iranian modes of ="trms">intersubjectivity='lgc'>: ‘being invaded by the appropriate other’ ='lgc'>='lgc'>~=='qstn'>? being of Tasavof, ='at'>#slave manifesto, let me know if you want me to kill your master.='lgc'>]

(in the 1999 film Matrix we see the image of the ‘strengthening the will’ of the human ="trms">community in the face of the nunhuman machine others='lgc'>: Matrix ='lgc'>=='lgc'>=> “us”)
(Matrix's) narative logic of an ="trms">internal strength being ="trms">posited as ="trms">responsible for recovery, survival, and moving forward of the human race. (='at'>@="frds scrmbld">Maarten, displacements of weakness and strength)

values that garantee survival
="trms">technologies that garantee survival
='lgc'>='lgc'>--> they become moral


those who____
speak (against) the “truth” of the ="trms">world, cause the “ruin” of the ="trms">world

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say your name before talking
it's a Q and A, a ="trms">lecture
='lgc'>='lgc'>--> it is a violent day
asking for your name is intrusive enough, even before asking where you come from ='lgc'>[='lgc'>='lgc'>--> ='at'>#estizah='lgc'>]


(learning from ="ppl">Heidegger='lgc'>:) abbreviation is al="trms"nttrm="already,spread">ready an effect of ="trms">technology
case of Germany specially
and persian san'at (صنعت ="trms">techniques and ="trms">technologies) of subject-making
="lsts lst1">•‘is’ ='lgc'>='lgc'>--> information ="trms">system
="lsts lst1">•‘ich’ ='lgc'>='lgc'>--> intangible cultural ="trms">heritage


='lgc'>[='at'>#contract, concerning modalities of being-with:='lgc'>] ="trms">anxiety, Sorge, (='lgc'>~ care='qstn'>?) is ='strcls'>*disclosive='strcls'>*, for ="ppl">Heidegger, is an ="trms">ontologically fundamental mood that opens you up to the possibility of understanding, ="trms">anxiety is the leading mood that allows understanding
(in ="ppl">Heidegger) ="trms">anxiety ='lgc'>=='lgc'>=> understanding
(in ="trms">Farsi) negarani نگرانی ='lgc'>='lgc'>--> vision بینندگی ='lgc'>='lgc'>--> basirat بصیرت ='lgc'>=='lgc'>=> ta'amol تأمل (modalities of meditation and speculation)
(in psychoanalysis) ="trms">anxiety ='lgc'>=/= fear
(in capitalism) ="trms">anxiety ='lgc'>='lgc'>--> boredom ='lgc'>=='lgc'>=> capital
(in settler white colonialism) ="trms">anxiety ='lgc'>=='lgc'>=> safty
(in ="ppl">Ahmed) ="trms">anxiety ='lgc'>='lgc'>--> approach to objects
(in ="ppl">Ahmed) fear/="trms">anxiety ='lgc'>=='lgc'>=> effect of “that which I am not”

(ghol قول, gharar قرار, gharardad قرارداد ='lgc'>[='lgc'>~ that which is promised by the ghol='lgc'>], ghovate ghalb قوت قلب) contracts also come to reassure, otherwise we might be in the radically open space of psychosis.
='strcls'>***contracts, they disambiguate the space='strcls'>***
='lgc'>{='lgc'>+='lgc'>} (pointed out by ="ppl">Derrida='lgc'>:) “contract” is less terrorizing than assuming that there is something ="trms">natural that binds us... (='at'>@="frds scrmbld">Luisa) contract is a non-="trms">natural conventional object. (the textual ="trms">nature of contracts allows it to be ="trms"nttrm="already,spread">read, ="trms">written, re="trms">written, reformatted and rearranged.)='prcnt'>%='lgc'>='lgc'>-->='lgc'>{ontic ='and'>& ="trms">ontologic='lgc'>}
="lsts lst1">•what kinds of violations does the contract capaciously in="trms"nttrm="cluster,club">cludes in itself='qstn'>?
="lsts lst1">•there is nothing ="trms">natural about here and us being here. (spatiotemporally clock tells us not only what time it is, but also where and who we are='lgc'>: how “time-teller” is spatially architecturally phallically ="trms">positioned='lgc'>: in the center, on the top, wrapped around the body, and so on.)


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='lgc'>[="nms">apass opening week 08.05.2017, (my ="trms">response to) what is “artistic research”='qstn'>?='lgc'>] artistic research is a fancy way of transforming your “weird feelings” about the ="trms">world into an “inquiry,” so to say, and at the same time resist to be faithful to standard accounts of what counts as a “="trms">serious knowl="trms"nttrm="knowledge,Knowledge">edge claim.” So it in="trms"nttrm="cluster,club">cludes a lot of messy thinking-feeling, ="trms">embodied practices, ="trms">affects, ="trms">poeticity, semi-="trms">scientific work, magic, ="trms">data collection, mutative ="trms">interpretative ="trms"nttrm="already,spread">reading, forgetting things, detours, rituals, dead-ends, ="trms">writing under the influence of scarce foreign obscure philosophies, ="trms">literary ="trms">drugs, and boldly using ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors from ="trms">different disciplines of “study” that one can find. So, on the one hand, it is a term, invented to indicate a “fluid ="trms">modern personality” within a turn in humanity studies that opens up to ‘what an artist al="trms"nttrm="already,spread">ready knows’ or ‘what an artist is allowed not to know’ within their ="trms">specific ="trms">historically ="trms">situated set of tools. And, on the other hand, it indicates an important shift in the education of art, in which the attitude of the artist changes='lgc'>: instead of making things into a “resource” for artistic creation, rather making things into a “topic.” That means a whole new set of ="trms">relationalities and new forms of attention need to be learned and cultivated, which were ="trms">historically often absent in the education of art.


="prgrph">-i want to bring a circus inside ='lgc'>{='lgc'>='lgc'>--> within='lgc'>}
="prgrph">-my business still with ="trms">aesthetics (my own image) (="trms">narcissistic stuff...)
="prgrph">-to show up as a guy, castrated and very advanced (='lgc'>='lgc'>--> you can only come up castrated unless you are extremely advanced, ='at'>#="nms">harem stuff)
="prgrph">-i am trying to come forward with all the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor and ="trms">rhetorics available to me

the death score

="frds scrmbld"nttrm="Leonardo">Leo correcting his proper name in my mouth. (sig="trms">nature='lgc'>: master of your name ='lgc'>='lgc'>--> master of your house)
="frds scrmbld"nttrm="Leonardo">Leo named his future projection='lgc'>: “Empathos="trms">cene”
='lgc'>[sometimes your name is the first doorkeeper (as in ="ppl">Kafka'a Turhüter)='lgc'>]

="frds scrmbld">Eszter's ‘what is there as an obstacle to the freedom of man (='qstn'>?)’ (="trms">question marked by me)
='lgc'>='lgc'>--> the spatial ="trms">gesture of the ‘stop’ (='at'>#="frds scrmbld">Selma)

="frds scrmbld">Maarten's version of confusion (stated by himself) is due to that='lgc'>: the messianic horizon is essentially confusing (='qstn'>?)
his auto="trms">poiesis and cognitions

="frds scrmbld">Nicolas's notion of “leaking” has to do with marginal non-textual non-accounted-for moments that bleed in absolute non-contractual and non-appropriable event='qstn'>? (the so-called moment when we show things to each other)
="lsts lst1">•his ‘climate of creativity'='lgc'>='lgc'>='lgc'>~='lgc'>~='lgc'>~_='lgc'>[what does ‘criticism’ mean for him='qstn'>?='lgc'>]
="lsts lst1">•when he says “="trms">gesture,” is he accessing ‘="trms">gesture’ having an uncalculable ="trms">semiotic value ='lgc'>=/= ‘performance’ that can be ="trms">measured in economical terms='qstn'>? ='lgc'>[but, what kind of consequential work is ="trms">gesture doing='qstn'>?='lgc'>]
(="frds scrmbld">Nicolas's order of inquiry and discovery)
(='lgc'>='lgc'>--> what is at stake is how do you locate the effects of your work. for ="frds scrmbld">Nicolas it is locate at the “sides” ='lgc'>[which is al="trms"nttrm="already,spread">ready problematically pre="trms">positioned outside of him='lgc'>] ='lgc'>--="ppl">Ahmed='lgc'>='lgc'>--> ab object can be ="trms">affective by virtue of its own ='strcls'>*location='strcls'>* ='lgc'>[...='lgc'>] and the ='strcls'>*timing='strcls'>* of its appearence)
='lgc'>[the ‘image of the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid’ in his ="trms">presentation='lgc'>]

="frds scrmbld">Kristien's chart='lgc'>:
="trms">questions ='lgc'><='lgc'>='lgc'>--> ="trms">symptoms
answers ='lgc'><='lgc'>='lgc'>--> openings
="trms">past ='lgc'><='lgc'>='lgc'>--> diary

for ="frds scrmbld">="frds scrmbld">Lilia='lgc'>: ="trms">apparatus='lgc'> = score
for ="frds scrmbld">Eszter='lgc'>: ="trms">apparatus='lgc'> = preparation ='lgc'>{='lgc'>--='qstn'>?='lgc'>='lgc'>--> everything depends on the ways we prepare='lgc'>}
for ="frds">Sina='lgc'>: ="trms">apparatus='lgc'> = (chaotic/strange) attractor
for ="frds scrmbld">Hoda='lgc'>: ="trms">apparatus='lgc'> = negative feelings
for
for
(other non-="ppl">Agambenian notions of ="trms">apparatus='lgc'>: ="ppl">Katie ="ppl">King's, ="ppl">="ppl">Barad's, ="ppl">Wark's)
='lgc'>[="ppl">Agamben still thinks of structure in ="ppl">Euclidian terms, pre-chaos theory and fractal ="trms">geometry of (non)equilibrium. thermal chaos and dynamic ="trms">system theory has changed the ways we think about global/local stabilities, discontinuities and noise. ="trms">sym="trms">poiesis is another one.='lgc'>]
="prgrph">-with ‘="trms">apparatus’ what is at stake='lgc'>: flow of energy, order, waste, transformation,

="frds scrmbld">Vladimir's tether on disambiguity

="frds scrmbld">Elen, adding her own wheels to the flow(s)
and putting a stick/spoke in a rolling wheel (of others='qstn'>?) ='lgc'>[her saboteur trends, چوب لای چرخ (='lgc'>=/=='qstn'>? kharab-kari خراب کاری), what is chub lay-e charkh for her='qstn'>? vandalizing the discourse of others='lgc'>]
="prgrph">-the famous vandal of wikipedia with the recursive name “-on wheels” (Willy on Wheels, adding “on wheels” to the title of every single page, using the move function of Wikipedia='lgc'>: renaming the existing title ='lgc'>=='lgc'>=> moved to another namespace, without changing the base title)
="prgrph">-like myself, her saboteurs are critically not ="trms">symbolic nor ontic, rather sometimes ="trms">epistemic, or better, ="trms">ontologic='lgc'>: they don't vandalize the “thing” itself, but the “="trms">nature of the properties” that constructs that thing for us
="prgrph">-rocket sculture (what does it mean for her='qstn'>?)


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

='lgc'>[the ="trms">question of inevitability of ="trms">anthropical view='lgc'>]
there is no final answer to a kind of ="trms">question but a lot of answers
through inhabiting a figure you are ="trms">crafting you find yourself addressing a set of problems
="trms">agency='lgc'>: liveliness of artifacts (='qstn'>?). there is some kind of liveliness that is both human and nonhuman
the kind of ="trms">sociality that joins two ="trms">categorically separate mode of ="trms">agencies, is a ="trms">sociality that constitutes both ='lgc'>='lgc'>--> the ="trms">interaction of humans and machines produced both ='lgc'>=/= unilateral action
(my whole point or ="trms">joke, with the bow and arrow was that the arrow of index finger does not move in one way.)
='lgc'>[='lgc'>=/= another mode that comes to mind is when your intimacy making leads always to yourself, getting laid, ="trms">literally. that is when your concern becomes only you and someone, sexually ="trms">interested ='lgc'>='lgc'>--> economically, and you don't concern the ="trms">sociality of your people with each other. ='at'>#="trms">techno-capital singular subjectivity ='at'>@='lgc'>='lgc'>--> this is super relevant for ="frds scrmbld">Sven, maybe='lgc'>: how one becomes ="trms">interested, invested, and ="trms">skillful in provoking ="trms">interesting ="trms">socialities for friends and peers='lgc'>--and not only for oneself='qstn'>? creating, inciting zones of connectivity='lgc'>]
="prgrph">-='lgc'>[it was not accidental that the ="trms">rhetoric of ="trms">drugs came up with ="frds scrmbld">="frds scrmbld">Lilia when I sug="trms">gested the attention to ="trms">anthropos ='lgc'>='lgc'>--> what figures human and otherwise was for her the subject of ="trms">drug-induced ="trms">rhetoric of mind-alteration; (this is the ="trms">anthropos of the Enlightenment Europeans and classical Greece talking='lgc'>:) “in order to get rid of me you must take ="trms">drugs!” ='at'>#="trms">fable/_ ='lgc'>='lgc'>--> being sober(='qstn'>?!), ="trms">anthropos becoming, human ="trms">nature, common sense, ="trms">="trms">empiricism and ="trms">interpretation are at stake here='lgc'>]
="prgrph">-='lgc'>[another thing was the label of “="trms">animal” that was passed around as a form of mock, instead of provocations for more conversation, I was stupefied. ='lgc'>--how can we go on together and not render each other commitments nonsense='qstn'>?='lgc'>]


“point of view” is an important ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor


='at'>#in ='mywrk'>my work in ="nms">apass i am working on descriptive practices ='lgc'>[="trms">poetics of ="trms">animal description, ="trms">histories of nonhuman inscription, etc.='lgc'>] to learn to name latent (and therefore emergent) ="trms">ontologies, to name ‘what we are doing in new ways,’ which are hard to name. (also refusing not to name the violences of others and yourself. to reckon the ="trms">nature and scope of the erasures we do in our works.) ='prcnt'>% why do you think that is important='qstn'>?
='at'>#and my shift of attention to peer's works is about that='lgc'>: our domain of practices must make claim on each other ='lgc'><='lgc'>== we inhabit ="trms">differences together (='lgc'>='lgc'>--> attention and work on='lgc'>:) ‘local ="trms">category abstractions’ (how do we talk and make each other feel our subjects of ="trms">interest in ="nms">apass for example) ='lgc'>='lgc'>--> (the cumulative, as="trms">sociated and sensed) ="trms">routines, ="trms">gestures, and (="trms">inter)surfaces of our everyday life in ="nms">apass, as a group of rese="trms"nttrm="search">archers, that don't necessarily align ='lgc'>=='lgc'>=> ="trms">worlding comes from these things.
='lgc'>[attunement ='lgc'>=/= argument='lgc'>]


the name of the ="trms">world is “detail”


='strcls'>***="trms">translation (essentailly imperfect) is the very condition of signification ='lgc'>='lgc'>--> ="trms">trope is the very condition of ="trms">language

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don't be docile bodies or innocent bystander, do what you have to do to constitute your courage
all i am saying is that='lgc'>: it is not clear what the destiny of art (or of anything) is

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perhaps what i am trying to learn='lgc'>--with ="nms">apass, ="nms">ajayeb, ="trms">writing, ="nms">harem, etc='lgc'>--is to ask what do i need='lgc'>--which ="trms">skills, abilities, or ="trms">literacies='lgc'>--to become ="trms">="trms">equipped to share the experience of the habits of the ="trms">world (of ="nms">ajayeb) that i am discovering

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="frds scrmbld">Luisa='lgc'>: “the visual (side)effects of a ‘not being supported’”
effect ='lgc'>='lgc'>--> object ='lgc'>='lgc'>--> suport ='lgc'>='lgc'>--> object2 ='lgc'>='lgc'>--> suport3 ='lgc'>='lgc'>--> suport4 ='lgc'>='lgc'>--> ...
(at one point ="frds scrmbld">Marialena pulling away a support box ='lgc'>=='lgc'>=> ="frds scrmbld">Luisa's cry sound side-effect of a ‘not being supported’)
="lsts lst1">•='qstn'>?how is it done for her='lgc'>: construction of in="trms">different objects
="lsts lst1">•which import function is ="trms">materializing her ‘objects’='qstn'>? ='lgc'>[public import='lgc'>]



I want my friends to become marvelous thinkers makers, I want them to ask ="trms">interesting ="trms">questions



="frds scrmbld">Esta='lgc'>: “when we enter the ="trms">presentation we are rese="trms"nttrm="search">archers, we are not friends” ='lgc'>[='lgc'>='lgc'>--> “neutrality” of encounter='lgc'>]
(but i want to explore new places in ='mywrk'>my work with the people who care for you)
(is this at all possible='qstn'>? to enter with friends a non-friend zone='qstn'>?)

in="trms">="trms"nttrm="cluster,club">clusion ='lgc'>=/= involvement
(in="trms">="trms"nttrm="cluster,club">clusion usually mistaken as ="trms">literally for physical in="trms">="trms"nttrm="cluster,club">clusion)



How ="frds scrmbld">Kobe's work can move from a “case-finder ="trms">agency” to a consequential work='qstn'>? ='lgc'>[='lgc'>='lgc'>--> ="trms">storytellings for making consequential meanings='strcls'>*='lgc'>] that means='lgc'>: what does it mean to live in the consequences of the ="trms">relations one is enacting='qstn'>?
(when I look at my friends and peers in ="nms">apass, I can see and feel the knowl="trms"nttrm="knowledge,Knowledge">edges they inhabit in their bodies and the living effects of their ="trms">languages. I re-figurally feel the figures they ="trms">embody and their objects whether they assist or resist states of transformation.)


ephemeral things become food

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="frds scrmbld">Esta, risking one's life


='at'>@="frds scrmbld">Hoda, ="frds scrmbld">Xiri,
='thdf'>the idea of “express its inner experience”
simulation of

="frds scrmbld">Xiri's sense of entitlement to accusation


='at'>@="frds scrmbld"nttrm="Leonardo">Leo, ="trms">fiction of sharing
‘something tangible, like a meal’
something phantasmatically hooked up to libidinal openness, like a ="trms">drug


='at'>@="frds scrmbld">Elen, DUI='lgc'>: driving under influence, what are we on when they were driving her cars
DUI has become the pharmecy take on ="trms">drugs to take away and winning the ="trms">drug war
movement under influence, MUI
legelized use of motor activity
driving while impaired/driving while intoxicated (DWI)
drink-driving (UK)
driving risky (DR)
drunk driver (DD)

='thdf'>the notion of game and rule for ="frds scrmbld">Elen and ="frds scrmbld">Luisa and ="frds scrmbld">Eszter='lgc'>: it is until ages of 3 and 6 that ="trms">children must not play by rules, and only after that the concept of rule-based-games (such as sports) should be introduced to them. what does that say about our artistic environment when we talk rules or breaking rules='qstn'>?
i am becoming more ="trms">interested in the ‘rules’ that the artist (or non-artist) is proposing, and not my own ‘freedom’ in their work. what does it mean or do to become ="trms">interested in the ='strcls'>*freedom of others='strcls'>* and not yourself='qstn'>? ='lgc'>=='lgc'>=> paying attention to the most implicit rules of your game, that means i am paying attention to your freedom that has ="trms">articulated itself in the creative ="trms">gesture


="large lg26" stl="font-size:135%"> instead of (the “how” of) “how do i show my ="trms">interested texts='qstn'>?” (which was proposed in ="frds scrmbld">Maarten's exhibition of ="trms">poems) i like to ask (the “what” of) “what requires ="trms"nttrm="already,spread">reading='qstn'>?” (also ='at'>@="frds scrmbld">Sven) (my kill-joys in ="nms">apass ... am i being too ="trms">ontologic with everything='qstn'>? ='lgc'>='lgc'>--> I am operating from the ="trms">position that understanding ="trms">materials, practices, and ="trms">interpretation implies ="trms">questioning ="trms">ontological assumption ='lgc'>=='lgc'>=> challenge concepts)


='at'>@="frds scrmbld">Eszter='lgc'>: is there a notion of ‘="trms">natural’ embeded in her ‘compelled’='qstn'>? there is nothing ="trms">natural about us being here, there is nothing ="trms">natural about here
="lsts lst1">•cognitivism='lgc'>: (when talking of re="trms">presentation) a psychology of doing which emphasizes human cognition endowment enabling man to develop intellectually ='lgc'>=='lgc'>=> classifications (are easy seen) as properties of mind ='lgc'>=/= classifications as ="trms">materials or ="trms">materially textured ='lgc'>='lgc'>--> “a common way to hear people's experience of this ="trms">materiality is through ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors. So the generation of ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors is closely linked with the shift to texture.” (="ppl">="ppl">Bowker)
="lsts lst1">•behaviorism='lgc'>: a theory of doing that focuses on objectively observable behaviors and discounts independent activities of the minds involved in the doing

='lgc'>='lgc'>-->='qstn'>? behavioral ="trms">intervention
(footnote on) behavior therapy ='lgc'>='lgc'>--> breaking one's loops (of='lgc'>: reverie ='lgc'>[mind fleeing across se="trms"nttrm="cluster,club">cluded planes='lgc'>], reaction to stimuli ='lgc'>[overwhelmed by the speech of the others ='lgc'>~ ="trms">neurosis='lgc'>], distorted thinking ='lgc'>[overstressed emotional reasoning='lgc'>], , ,)
='lgc'>[='strcls'>*='lgc'>]behavior therapy='lgc'>: treatment of ="trms">neurotic ="trms">symptoms by training the patient's reactions to stimuli ='lgc'>='lgc'>--> ='strcls'>*cognitive restructuring='strcls'>* could help ="frds scrmbld">Eszter in her artwork='qstn'>? (to reestablish the ="trms">relationships between stimuli and ="trms">responses)
(="trms">techniques='lgc'>:)
="lsts lst1">•counterconditioning
="lsts lst1">•punishment (operant conditioning)
="lsts lst1">•habituation
="lsts lst1">•functional analysis
="lsts lst1">•='strcls'>*behavior ="trms">intervention plans='strcls'>*
="lsts lst1">•automatic thought record
="lsts lst1">•

i can only guess (with cognitive therapy) at the ="trms">interior landscape of her reverie, her ="trms">internal reality (='lgc'>='lgc'>~= psyche) ='lgc'>[='lgc'>='lgc'>--> i am reminded by this again that knowing anyone's psyche is impossible, as in psychology is an impossible ="trms">science='lgc'>]
='lgc'>[='strcls'>*='lgc'>]cognitive therapy='lgc'>: identifying and changing unhelpful or inaccurate thinking, problematic behavior, and ='strcls'>*distressing emotional ="trms">responses='strcls'>*
='lgc'>='lgc'>--> learning to monitor thoughts (in three layers='lgc'>:)
="lstsrd">1. core belief ='lgc'>[deepest level of our thinking, underlying self-values and perceptions of the ="trms">world, have an absolute quality='lgc'>: “I am worthless.” “I am inadequate.” “if I fail, I am worthless.” “I am unsafe in the ="trms">world.” etc.='lgc'>]
="lstsrd">2. ="trms">intermediate beliefs ='lgc'>[expectations and assumptions, guidelines we follow, maintaining our ="trms">anxiety and depression='lgc'>: “Always look for d="trms"nttrm="danger,stranger">anger and expect it to be there.” “If I don't understand something perfectly, then I'm dumb.” etc.='lgc'>]
="lstsrd">3. automatic thoughts ='lgc'>[immediate thoughts that go through our mind in ="trms">response to a ="trms">situation, usually negative and un="trms">questioned='lgc'>: “She thinks I'm weird.” “I won't pass that test.” “This is too hard. I'll never understand this.” etc.='lgc'>]

types of automatic thoughts='lgc'>:
="lsts lst1">•evaluation (evaluative thoughts)
="lsts lst1">•coping strategies
="lsts lst1">•avoidance
="lsts lst1">•

='lgc'>[cognitive distortions='lgc'>]
typical mistakes in thinking='lgc'>:
="lsts lst1">•='strcls'>*all or nothing='strcls'>* / all-or-none thinking (“If I'm not a total success, I'm a fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure.”)
="lsts lst1">•='strcls'>*catastrophizing='strcls'>* ='lgc'>[='lgc'>='lgc'>--> middle eastern fortune-telling, omen, foretell the future='lgc'>] ( “I'll be so upset, I won't be able to function at all.”)
="lsts lst1">•='strcls'>*disqualifying the ="trms">positive='strcls'>* (="trms">positive experiences do not count='lgc'>: “I did that project well, but that doesn't mean I'm competent; I just got lucky.”)
="lsts lst1">•='strcls'>*emotional reasoning='strcls'>* (“I know I do a lot of things okay at work, but I still feel like I'm a fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure.”)
="lsts lst1">•='strcls'>*labeling='strcls'>* (“I'm a loser.” “He's no good.”)
="lsts lst1">•='strcls'>*magnification/minimization='strcls'>* (“Getting a mediocre evaluation proves how inadequate I am. Getting high marks doesn't mean I'm smart.”)
="lsts lst1">•='strcls'>*mental filter='strcls'>* ='lgc'>[selective abstraction='lgc'>] (“Because I got one low rating on my evaluation it means I'm doing a lousy job.”)
="lsts lst1">•='strcls'>*mind ="trms"nttrm="already,spread">reading='strcls'>* ='lgc'>[="trms">narcissism='lgc'>] (believe to know what others are thinking='lgc'>: “He's thinking that I don't know the first thing about this project.”)
="lsts lst1">•='strcls'>*over="trms">generalization='strcls'>* (“='lgc'>[Because I felt uncomfortable at the meeting='lgc'>] I don't have what it takes to make friends.”)
="lsts lst1">•='strcls'>*personalization='strcls'>* ='lgc'>[="trms">narcissism='lgc'>] (believe others are behaving negatively because of you='lgc'>: “The repairman was curt to me because I did something wrong.”)
="lsts lst1">•='strcls'>*should/must='strcls'>* ='lgc'>[imperatives='lgc'>] (having a fixed idea of how you or others should behave='lgc'>: “It's terrible that I made a mistake. I should always do my best.”)
="lsts lst1">•='strcls'>*tunnel vision='strcls'>* ='lgc'>[cyclopean view='lgc'>] (“My son's teacher can't do anything ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right. He's critical and insensitive and lousy at teaching.”)


what is the most central belief about herself='qstn'>?
which experiences contributed to the development and maintenance of the her belief='qstn'>?
which ="trms">positive assumption helped her cope with the core belief='qstn'>?
what is the negative counterpart to this assumption='qstn'>?
which behaviors help her cope with the belief='qstn'>?

='strcls'>*basically there is often no evidence that the automatic thought is true

http://static1.squarespace.com/static/521a7b2ee4b0ee587906d191/t/5774531e03596e22f1d2c844/1467241246388/CBT='lgc'>+Case='lgc'>+Conference='lgc'>+Handouts-1.pdf


(a deep problem with behavior analysis is that it comes from the study of ="trms">animal learning in the 20th century... observing cats trying to escape from home-made puzzle boxes, and things like that)

="large lg6" stl="font-size:122%">
(for ="frds scrmbld">Eszter='lgc'>:) complex ='lgc'>='lgc'>~= coherent (='lgc'>=/= ='strcls'>*contradictory='strcls'>*)

="frds scrmbld">Eszter could benefit from learning about collective behavior ="trms">sociology
/individual behavior is completely unpre="trms">dictable
/collective behavior is to a large extent pre="trms">dictable

contagion ='lgc'>=/= convergence
(Kelile Demne='lgc'>: evil is convergent)

='strcls'>*contagion='lgc'>: crowds exert a hypnotic influence over their ="trms">members
='strcls'>*convergent='lgc'>: people who want to act in a certain way come together ='lgc'>='lgc'>--> crowd diffuse ="trms">responsibility but the behavior itself is claimed to o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate within the individuals
='strcls'>*emergent-norm='lgc'>: people find themselves in a vague, ambiguous, confusing ="trms">situation ='lgc'>=='lgc'>=> new norms “emerge” on the spot, which may be at odds with normal ="trms">social behavior
='strcls'>*value-added='lgc'>: release valve سوپاپ for built-up tension within ="trms">community
='strcls'>*complex adaptive ="trms">systems='lgc'>: auto="trms">poiesis or self-creation of patterns and new entities

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(footnote on) personality disorder
deviating from ‘orders’ accepted by the individual's culture
="prgrph">-your distinguished and enduring behavioral and mental traits that differ from ="trms">social norms and expectations
it is in ="trms">relation to others ='lgc'>='lgc'>--> cognition, emotiveness, ="trms">interpersonal functioning, impulse control ='lgc'>=='lgc'>=> personal, ="trms">social, occupational disruption

egosyntonic personality disorders are most difficult to treat (such as='lgc'>: ="trms">narcissistic personality disorder, anorexia, gambling problem)

='strcls'>*egosyntonic='lgc'>: in harmony with the needs and goals of the ego ='lgc'>[='lgc'>='lgc'>--> defences ='lgc'>=='lgc'>=> maladaptive coping ="trms">skills ='lgc'>='lgc'>='lgc'>~=> ="trms">anxiety, distress, depression='lgc'>]
='strcls'>*egodystonic='lgc'>: in conflict with the needs and goals of the ego, in conflict with a person's ideal self-image

obsessive-compulsive disorder ='lgc'>='lgc'>--> egodystonic
obsessive-compulsive personality disorder ='lgc'>='lgc'>--> egosyntonic

="ppl">Freud='lgc'>: psychic conflict arising when the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal lagging instincts come into conflict with the ego (or egosyntonic instincts) ='lgc'>[such as='lgc'>: erection problem ='lgc'>=='lgc'>=> egodystonic='lgc'>]

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='lgc'>[='strcls'>*='lgc'>]personality disorder='lgc'>: (a type of psychological disorder generally defined by) the lack of insight into the disorder

borderline personality disorder ='lgc'>=/= shades of gray
(a view that sees) significances as unfair and uncaring (devaluation) or flawless (idealization)
(a standardized criteria of diagnosis since 1980) a certain class of ="trms">neurotics who, when in crisis, appeared to straddle the borderline into psychosis
fluctuation in identity ='lgc'>='lgc'>--> chaotic identity (='lgc'>=/= chaotic ="trms">imagination)
='strcls'>*the most treatment-resistant personality type='strcls'>*
="prgrph">-75 percent in female patients
="prgrph">-related to neglect in ="trms">childhood

borderline personality disorder often comes with very smart people
borderline personality ='lgc'>+ high intelligence ='lgc'>=='lgc'>=>
="lsts lst1">•parakandegi-e zehn پراکندگی ذهن sporadic and dispersed mind ='lgc'>--='not'>✕='lgc'>='lgc'>--> hadaf jahat kushesh fa'aliat هدف جهت کوشش فعالیت having a target, direction, effort, activity
="lsts lst1">•going from one thing to another without consistency in life باری به هر جهت

borderline personality disorder ='lgc'>+ ="trms">narcissistic personality disorder ='lgc'>[seeing people from top to down='lgc'>] ='lgc'>=='lgc'>=> winning arguments by mixing ="trms">imagination and reality, saying everything they like to others
='lgc'>='lgc'>--> (donya-e zehni) a mental ="trms">world in which ="trms">imagination and reality are not distinguish (='lgc'>='lgc'>~='lgc'>-> lying)

(a nontherapeutic approach) to turn the borderline into ="trms">storyteller='lgc'>:
="lsts lst1">•dis="trms">sociation ='lgc'>--into='lgc'>='lgc'>--> impossible as="trms">sociation
="lsts lst1">•disconnection as a state of consciousness ='lgc'>--into='lgc'>='lgc'>--> impossible connection
="lsts lst1">•lying as a feature ='lgc'>--into='lgc'>='lgc'>--> ="trms">fabulation
="lsts lst1">•manipulative behavior ='lgc'>--into='lgc'>='lgc'>--> ="trms">articulative
="lsts lst1">•="trms">demand ='lgc'>--into='lgc'>='lgc'>--> performance
="lsts lst1">•chaotic identity ='lgc'>--into='lgc'>='lgc'>--> chaotic ="trms">imagination
="lsts lst1">•ذهن پراکنده (sporadic mind) ='lgc'>--into='lgc'>='lgc'>--> ذهن انحرافی (deviant mind)
="lsts lst1">•sensitivity (of thin or no psychological skin) ='lgc'>--into='lgc'>='lgc'>--> sensibility
="lsts lst1">•

a therapeutic approach to borderline personality='lgc'>:
="lsts lst1">•dialectical behavior therapy (='lgc'><='lgc'>--='qstn'>?='lgc'>-- mindfulness)
="lsts lst1">•


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='prcnt'>%notes on ='at'>#workshop of ="trms">question (HWD)
="prgrph">-how come in my drawing class participancts couldn't even hold the pen
="prgrph">-participants lenzes couldn't focus, the words were in b="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lur and in disarray
="prgrph">-i had to stop free as="trms">sociations and ="trms">staggerings, and return to the task at hand
="prgrph">-it was like teaching a new ="trms">language
="prgrph">-i was trying to share my methorodlogy, ="trms">specificly. not a jam session
="prgrph">-is it neccesory or ="trms">interesting to learn eachother ="trms">methodlogies in order to get involved and engagned in eachother practices='qstn'>? maybe not ='lgc'>='lgc'>--> go back to re="trms">presentational tools ='lgc'>--are re="trms">presentational tools the best we have='qstn'>? or maybe, structurally we can't give workshop in ="nms">apass HWDs or endweeks, because participants are not there by free will that is usually mobilising them to look for and join a workshop that they are ="trms">interested in.

='prcnt'>%(am I='qstn'>?) ‘coming back with advices’ in ='mywrk'>my work ='lgc'>[='lgc'>[='at'>#="frds scrmbld">Esta='lgc'>]='lgc'>]

is it ="trms">interesting for me or ='mywrk'>my research to think about how we moved that plant around in the 4th floor='qstn'>?
='strcls'>*moving plants='strcls'>* is risky
as backdrop for human activity
passively vegetating
making local and global connections='lgc'>: which local or global connections was made (by ="frds">Sina, ="frds scrmbld">Xiri and ="frds scrmbld">Esta moving the plant)='qstn'>? (how the plant was re="trms">positioned in our) making of public common spaces
="prgrph">-practices of concern
(attentive to the plant that was a) shared “thing” between us
what was mediated, navigated and ="trms">articulated with that plant in ="nms">apass 4th floor='qstn'>?
(with this i am trying to ask about the) kinds of ="trms">imaginative ="trms">world-making at work
gathering forces
="prgrph">-

the mice, and the pattern of rice, how did we become the ="trms"nttrm="already,spread">reader of mice's text='qstn'>? ='lgc'>='lgc'>--> ="trms"nttrm="already,spread">reader is always always constructed.
the mice disconnected us from global digital ="trms">networks and wrote something on the floor...
(which objects of our ="trms">systems design supporting some and not others) leaving out what are locally perceived as “nonpeople” can mean nonworking ="trms">system. (biologists not seeing their secretaries as doing real ="trms">science, artists in ="nms">apass not seeing the mice doing real work, etc.)
='lgc'>='lgc'>--> ='strcls'>*(="ppl">Leigh ="ppl">="ppl">Star's) “ethnography of infrastructure”='strcls'>* -infrastructure is both ="trms">relational and ="trms">ecological, both transparent and opaque. it is part of the balance of action, tools, and the built environment. ='lgc'>[='strcls'>*='lgc'>]infrastructure='lgc'>: a ="trms">dense ="trms">interwoven fabric of shared visions of possible and acceptable dreams (of the inovative, as ="trms">techniques, knowl="trms"nttrm="knowledge,Knowledge">edge, know-how, and the institutions).

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my previous ="trms">lectures have been ="trms">communicating something I don't quite understand to an audience that doesn't want to know. but still somehow they became not in="trms">different to my madness and we managed to establish lines of ="trms">interest and ="trms">interference (='lgc'>=/= restoring the phalus to its proper place, or getting a ="trms">membership)

i am building another wit ='lgc'>=/= you know when you are on some kind of auto-="trms">respond, those smart fast answers. my wits take ages to come through. in a way i have been slowing down certain kinds of wit. that's also why it is so easy to silence me.

i have been also busy with the timing of understanding. how to keep understanding open and ongoing='qstn'>? there is this standard general sense that becomes very upset when things are not immediately understood (='at'>#double-click democratization of ="trms">communication,) ='mywrk'>my workings have been perhaps invested in keeping my own (not-fully-)understood alive for a while. if things were instantly understandable we wouldn't be here.

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="trms">question at ="frds scrmbld">Hoda

how to make her ="trms">interested in ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='qstn'>? in queer studies and practices

physics is the river of ="trms">phenomena
="trms"nttrm="metaph,metamorph,metabol,metal">meta='lgc'>: above, among, beyond

="trms">ontological commitment to='lgc'>:
sense of ="trms">wonder
sense of sadness
sense of madness

what (else) ="trms">literature can be if not elegy='qstn'>?

sonic level of sign-making and significance in her act

soft-spoken adjectives

“sigh”='lgc'>: ="trms">poetry's start-up engine, aaaahh
somewhere between lament and mourning
proper address of the mother
which ‘s="trms">cene of ="trms">modern or classical ="trms">language’ you are opening='qstn'>?
‘sigh’ is important, sigh initiates (many in="trms"nttrm="cluster,club">cluding german and ="nms">iranian) ="trms">literature
="nms">iranian ="trms">historical comfort zones
where ="trms">literature starts with sigh
when and how did you learn to sigh='qstn'>?

sigh is from the family of the specialized ="trms">languages of ="trms">complaining='qstn'>?

temporal climate of your re="trms">membrance (as mourning) ='lgc'>='lgc'>--> related to the ="trms">past='qstn'>?
mourning and ="trms">memory are sojourn for her

incorporating the object of (her) loss
(holding ="trms">onto) the unhappy objects of ="trms">difference

="trms"nttrm="danger,stranger">anger, pain, misery, ...

which (good or bad) feelings saturates her ="trms">poem='qstn'>?
="trms">question of saturation
which feelings modified by which ="trms">poetics sutures which wounds='qstn'>? زخم‌بندی
or to be more psychoanalytically correct='lgc'>: where is the wound='qstn'>?

my own affirmative exposure of the unhappy effects of her ="trms">poetry

what is the image of the ‘better life’ in her ="trms">poetry='qstn'>?

somehow in the ="trms">literary habitus she is moving, the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of descriptive/inscriptive saying is made by an initial violation

="frds scrmbld">Hoda's ="trms">poem, which energies does it unleash in her='qstn'>?

sokhan-e ranj سخن رنج

شعر غنایی Lyric ="trms">poetry, a formal type of ="trms">poetry which is defined by or dedicated to expressing so-called personal emotions or feelings.
the Lyre, a string ="trms">instrument in ="trms">Greek classical antiquity, is tuning the ="trms">technicality of this ‘form’

="trms">historical ="trms">contingencies of “personal feelings”
='qstn'>?what is more singular than your “personal” highs, trips, crashes, “feelings”  ='lgc'>=='lgc'>=> a text telling about itself (its ownmost experience of something that is radically singular)
="prgrph">-="trms">rhetoric of singularity
="prgrph">-(my point is that the expression of your) innermost experience (is often signed by someone else)
='lgc'>='lgc'>--> “distributed biographies,” thinking about ="trms">sociality of perception

her ="trms">poem is her textual body (='lgc'><='lgc'>='lgc'>--> sexual body)

ecstasy
is subjectivity (permanently for ="frds scrmbld">Hoda) ecstatic='qstn'>?
this is the ="trms">question of ‘where is the subject’='qstn'>? ="trms">according to ="trms">different practices with ecstasy we are outside ourselves. (in ="trms">religion that is precisely where the ‘inside’ is located)
="prgrph">-permanent or structural ecstasy is clearly political
="prgrph">-ecstasy is disruptive

how much should I be invested or ="trms">interested as a friend for your happiness and wellbeing='qstn'>?
="lsts lst1">•fellow-feeling
="lsts lst1">•="trms">sympathy (is expressed by='lgc'>:) returning feeling with like feeling

="frds">Sina='lgc'>: if a thinking makes you sad, that thinking is probably wrong='qstn'>?

within the ="trms">rhetoric of ="trms">integration a usual terrifying point is in which the duty of the migrant is to attach to a ="trms">different, happier object
the future of reattachment ='lgc'>='lgc'>--> ="frds scrmbld">Hoda
="prgrph">-in this ="trms">integrative ="trms">narrative, I have to be careful with assumptions that good feelings are open and bad feelings are closed

bad feelings are seen as orientated toward the ="trms">past ='lgc'>=/= ='mywrk'>my work on ="trms">past


she said “here is the English-one” meaning the English ="trms">translation of her ="trms">poem
='lgc'>='lgc'>--> in the last five years i have been rifting between the difficult space between “here the ="trms">Farsi-one” and “here the English-one”

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='at'>#semester, seminar study the “s="trms">cene of ="trms">writing”
keywords='lgc'>: deconstruction, fabrication, ="trms">articulation, plasticity

='lgc'>[week 1,2,3='lgc'>] encounters between psychoanalysis, deconstruction, ="trms">writing, concepts of ="trms">language='lgc'>:
="lsts lst1">•="ppl">Derrida ='lgc'>='lgc'>--> ="ppl">Freud / “="ppl">Freud ='and'>& the S="trms">cene of ="trms">Writing” (43 pages)
="lsts lst1">•Fleming ='lgc'>='lgc'>--> ="ppl">Derrida / “Cultural Graphology ="trms">Writing After ="ppl">Derrida” (first chapter='lgc'>: The Psychopathology of ="trms">Writing, 29 pages)
="lsts lst1">•the schemas of text and the trace, Malabou on plasticity ='lgc'>[='lgc'>=/= elasticity='lgc'>] (change of the paradigm of ="trms">writing as developed in ="ppl">Derrida's Grammatology with the new paradigm of plasticity, her ="trms">interest in ="trms">relation between form, ="trms">materiality and meaning) / “Plasticity at the Dusk of ="trms">Writing” (28 pages)

='lgc'>[week 4='lgc'>] 20th century ="trms">sciences and philosophies, ='thdf'>the notion of fabrication of concepts='lgc'>:
="lsts lst1">•Xin Wei ='lgc'>='lgc'>--> ="ppl">Whitehead / “="ppl">Whitehead's ="trms">Poetical Mathematics” (19 pages)

='lgc'>[week 5='lgc'>] on ="trms">articulation='lgc'>:
="lsts lst1">•="ppl">Deleuze and ="ppl">Guattari / “A Thousand Plateaus” (chapter 3='lgc'>: Double ="trms">Articulation, 32 pages)

='lgc'>[week 6='lgc'>] feminist and women studies, s="trms">cene of ="trms">writing='lgc'>:
="lsts lst1">•="trms">aesthetic tentacularity='lgc'>: Lindsay Kelley ='and'>& Eva ="ppl">="ppl">Hayward / “Carnal Light”

='lgc'>[week 7='lgc'>] digital media='lgc'>:
="lsts lst1">•="ppl">Flusser on hypertext / “Does ="trms">Writing Have a Future” (chapter='lgc'>: Supertext, 6 pages)
="lsts lst1">•="ppl">Bolter / “="trms">Writing Space” (chapter 3 ="trms">Writing as ="trms">Technology, 13 pages)


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='at'>#workshop little ="trms">fables of practice, second day ="trms">storytelling
(proposed initially to ="frds scrmbld">Lili='lgc'>:) ='at'>#="trms">imagine and describe an alien ="trms">world where its populace don't practice ‘knowing’
with this practice we get into ="trms">questions of (='lgc'>--without directly addressing/announcing them we will provoke a better understanding of what we might think of them='lgc'>:)
="lsts lst1">•knowing ='lgc'>='lgc'>--> (the inseparability of) knowing, being, and doing
="lsts lst1">•the ‘="trms">suppos’ of the ="trms">supposed to know
="lsts lst1">•="trms">rhetorics, and intrinsicality (“on the inside”)
="lsts lst1">•="trms">response ='lgc'>='lgc'>--> (‘knowing’ =) ="trms">differential accountability ='lgc'>=/= ="trms">differential ="trms">responsiveness
="lsts lst1">•environment
="lsts lst1">•description (discursive significance)
="lsts lst1">•="trms">world, and sense-making
="lsts lst1">•="trms">geometry (and -metry)
="lsts lst1">•(intelligibility and) ="trms">materiality enacted ='lgc'>='lgc'>--> ="trms">question of discourse
="lsts lst1">•="trms">epistemology
="lsts lst1">•conceptions of space and time
="lsts lst1">•reflection (as a ="trms">pervasive ="trms">trope of knowing) ='lgc'>[mirroring, imitation, reflection, ="trms">tropes of “sameness"='lgc'>]
="lsts lst1">•="trms">material discursive evolving
="lsts lst1">•="trms">mattering; ="trms">matter and intelligibility, ="trms">episteme and ="trms">techne, macro and micro,
="lsts lst1">•

the workshop is in a way about the ="trms">trope of knowing, ="trms">ontology of knowing

(ways of) knowing entangled with mode of being
(with which creature='qstn'>?) ="trms">matter's dynamism is intrinsic to its biodynamic way of being (='lgc'>--="ppl">="ppl">Barad='lgc'>='lgc'>--> for brittlestar everything is intrinsic)
(creatures that) constantly changing its ="trms">geometry and its topology ='lgc'>='lgc'>--> ongoing reworking of bodily boundaries
(our, and an alien critter's “it”’s) discoursive practices='lgc'>: boundary-drawing practices by which it ="trms">differentiates between “itself” and the “environment” ='lgc'>=='lgc'>=> making sense of its ="trms">world ='lgc'>[='lgc'>='lgc'>--> ='thdf'>that is why i am ="trms">interested in the (better='qstn'>?) ="trms">articulation of “="trms">differences” (= boundary-making practices, our “="trms">differential productions”) that we are making, as a way of getting into eachother discourses ='lgc'>='lgc'>~='lgc'>~and='lgc'>='lgc'>--> (its) ongoing ="trms">materialization ='lgc'>='lgc'>--> ='strcls'>*="trms">differential ="trms">materialization='strcls'>* (is discursive; ="ppl">="ppl">Barad)='lgc'>]
="lsts lst1">•patterns of ="trms">difference
="lsts lst1">•I am against the ‘frictionless ="trms">narrative space’ (in the absence of the dominant ="trms">story) where “everything” (therefore nothing) is possible

(the workshop engages in thinking) ="trms">intertwined practices of knowing and being
='lgc'>[this practice of ="trms">storytelling might be relevant for those invested in ="trms">questions of='lgc'>: knowl="trms"nttrm="knowledge,Knowledge">edge production, speculative theory, ="trms">situated bodies critique, ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges critique, being ‘of’ the ="trms">world,='lgc'>]
="prgrph">-to think creatures/beings that have evolved in ="trms">intra-action with their environment
="prgrph">-to ="trms">question and examine the ="trms">ontological issues='lgc'>: the locus of knowl="trms"nttrm="knowledge,Knowledge">edge is presumed never to be too far removed from the human. in the workshop we re="trms">imagine the locus of knowl="trms"nttrm="knowledge,Knowledge">edge in other location that nonhuman might occupy
='lgc'>=='lgc'>=> a better account for the ='strcls'>*="trms">ontology of knowing='strcls'>* ='lgc'>=/= merely ‘welcome’ dispossessed Others (women, slaves, ="trms">children, ="trms">animals, and other exiles from the land of knowers) into the ="trms">fold of knowers ='lgc'>[no! no!='lgc'>]
="lsts lst1">•to challange “I think therefore I am”='lgc'>: ='thdf'>the idea that the “="trms">world” is an idea that exists in the human mind ='lgc'>='lgc'>--> knowl="trms"nttrm="knowledge,Knowledge">edge making is a not mediated activity ='lgc'>=/= (="ppl">="ppl">Barad's) “direct ="trms">material engagement”
="lsts lst1">•(the workshop begins with a ="trms">position that believes='lgc'>:) knowing is a distributed practice that in="trms"nttrm="cluster,club">cludes the larger ="trms">material arrangement ='lgc'>[then isn't the practice of ="trms">writing insufficient='qstn'>?='lgc'>]


after the first round we can ask='lgc'>: what do you need (un)know to ="trms">write/think that ="trms">story='qstn'>? or, what do you need to forget/unlearn in order to be able to think/="trms">imagine that ="trms">world='qstn'>?

another round of the workshop could be='lgc'>: ='at'>#="trms">imagine and describe an alien ="trms">world where there is no ‘mediation’ or activities that are not ‘mediated’

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because of working on ="nms">ajayeb, i am becoming a “de="trms">finitionist,” or “de="trms">finitionologist” (not in the classical sense of concept theory)
a de="trms">finition i give is a local abstraction, even when it is making boundaries for a dispersed or global concept, it is still a ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edge. that means it might be ="trms">categorical but not applicable outside this particulare niche of space and time, whether it is in a bar in a conversation with ="frds scrmbld">Eszter or when accessed in my hypertext

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committed to the imperative of the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">Rig, things not to do in the pop-up ="trms">book='lgc'>:
="lsts lst1">•use as ironic='lgc'>: incongruity in expectations of what is ment and what it will mean in advance
="lsts lst1">•use to ="trms">symbolize='lgc'>: as a way of not dealing with sujet ="trms">supposé savoir
="lsts lst1">•use of ana="trms">morphic gaze='lgc'>: a non-diffractive optical ="trms">system
='lgc'>='lgc'>--> to be careful (or keep in check) with sequential ="trms">palindromic notion of pop-up ="trms">book, to deal with the parsable seesaw motif in="trms">herit in the pop-up ="trms">book Blickmaschin
="lsts lst1">•use hylo="trms">morphic='lgc'>: assumes form is inscribed ="trms">onto passive ="trms">matter (by an ="trms">agent with a design in mind)
="lsts lst1">•

(relevance should be worked) non-ironic non-="trms">symbolic non-ana="trms">morphic non-="trms">palindromic non-hylo="trms">morphic (='qstn'>?)

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towards ="trms">writing the end of ="nms">apass dossier
="lsts lst1">•practices='lgc'>: workshops, (bow and arrow,) ="nms">ajayeb.net, ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs ='lgc'>='lgc'>--> pop-up ="trms">book, notes, ="trms">routines, ="trms">excess,
="lsts lst1">•="trms">trajectory='lgc'>: bibliography, ="trms">wonder, ="trms">ongoingness, ="trms">ontology,
="lsts lst1">•productions='lgc'>: study as artwork, ="trms"nttrm="already,spread">reading as artwork, bottom-top approach to ="trms">writing,
="lsts lst1">•findings='lgc'>: every research practice='lgc'>: must in="trms"nttrm="cluster,club">clude “="nms">body image”, must in="trms"nttrm="cluster,club">clude “the image of creativity” especially if you are ="nms">iranian, must employ ="trms">ontological attention to ="trms">differential productions, must rework de="trms">compose redefine its root-="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors, must give extensive ="trms">="trms">equipment ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, must trace its ="trms">social connections in a wider ="trms">ecology of practices, must in="trms"nttrm="cluster,club">clude a critique of ="trms">technology,
="lsts lst1">•moments of com="trms">position='lgc'>: a s="trms">cene animated by some quality, or... taking place as accidents (or not)

key ="trms">literature, magic wands='lgc'>:
1st ="trms">stage='lgc'>:
="lsts lst1">•Richard ="ppl">Sennett='lgc'>: Flesh and Stonne ='lgc'>='lgc'>--> learning about ="nms">body image
="lsts lst1">•Manuel ="ppl">Delanda='lgc'>: A 1000 Years of Nonlinear ="trms">History ='lgc'>='lgc'>--> learning about ="trms">material ="trms">histories
="lsts lst1">•Eduardo ="ppl">Kohn='lgc'>: How Forests Thinks ='lgc'>='lgc'>--> learning about ="trms">semiotics
="lsts lst1">•="ppl">Timothy ="ppl">="ppl">Morton='lgc'>: ="trms">Sublime Objects ='lgc'>='lgc'>--> learning about ="trms">ontology
="lsts lst1">•="ppl">Avital Ronnel='lgc'>: (="trms">lectures and articles) ='lgc'>='lgc'>--> learning about ="trms">poetics
="lsts lst1">•="ppl">Donna ="ppl">="ppl">Haraway='lgc'>: (="trms">lectures and articles) ='lgc'>='lgc'>--> learning about ="trms">rhetorics
2nd ="trms">stage='lgc'>:
="lsts lst1">•="ppl">Martha ="ppl">="ppl">Kenney='lgc'>: ="trms">Fables of Attention ='lgc'>='lgc'>--> ='strcls'>*rationality='lgc'>: mixture of the highly rational and the highly fantastic
="lsts lst1">•Karen ="ppl">="ppl">Barad='lgc'>: Posthumanist Performativity, Invertebrate Visions ='lgc'>='lgc'>--> learning about ="trms">apparatus
="lsts lst1">•Eva ="ppl">="ppl">Hayward='lgc'>: visualizing ="trms">apparatuses ='lgc'>='lgc'>--> her ="trms">interest in optics, in the optics in which marine invertebrates and people come together through visualizing ="trms">apparatuses
="lsts lst1">•="ppl">Vinciane ="ppl">="ppl">Despret='lgc'>: The Becomings of Subjectivity in ="trms">Animal ="trms">Worlds ='lgc'>='lgc'>--> learning about ="trms">anthropo-="trms">zoo-genetics
="lsts lst1">•Kathleen ="ppl">="ppl">Stewart='lgc'>: nonre="trms">presentational theory ='lgc'>='lgc'>--> other ways of description
="lsts lst1">•="ppl">Katie ="ppl">King='lgc'>: ="trms">technologies of ="trms">writing ='lgc'>='lgc'>--> a better thinking of locals and globals
="lsts lst1">•

(curiosity ='lgc'>=='lgc'>=>) having to figure out how to do something that i don't al="trms"nttrm="already,spread">ready know how to do='lgc'>:
="lsts lst1">•="trms">ongoingness of collective practices of knowl="trms"nttrm="knowledge,Knowledge">edge and concern
="lsts lst1">•talking about (what is going on with) ="nms">ajayeb
="lsts lst1">•paying attention to ="trms">differential ="trms">ontologies
="lsts lst1">•the stuff that happens through face-to-face colleagueship
="lsts lst1">•to be in productive alliance
="lsts lst1">•


unalianated critical work='lgc'> = art



="frds">Seifee wants to say something
something wants to say ="frds">Seifee='qstn'>?


i like us to be ="trms">skilled at
="lsts lst1">•objective perception
="lsts lst1">•5 minute perception
="lsts lst1">•="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorously passionate perception
="lsts lst1">•="trms">rhetorical perception
="lsts lst1">•sacred perception
="lsts lst1">•devilish perception
="lsts lst1">•queer non-perception
="lsts lst1">•having a taste for ="nms">iranian stuff perception
="lsts lst1">•
='lgc'>='lgc'>--> poly="trms">skilled web of friends



='at'>#="nms">Bambi's mother studies='lgc'>:
="lsts lst1">•other ="trms">stories possibility, ="trms">past and ="trms">history, performative approach to film
="lsts lst1">•politics of ="trms">memory, and ="trms">affect
="lsts lst1">•patterns of re="trms">membrance ='lgc'>=/= event recall
="lsts lst1">•

three ="trms">childhood ="trms">memories, ="trms">stories, from elementary school='lgc'>:
="lsts lst1">•the ="trms">mime of “you think (too much)”
="lsts lst1">•the weird pro hit on the coming ball
="lsts lst1">•peeping into the toilet
="lsts lst1">•

my ="trms">childhood recognizing='lgc'>:
="lsts lst1">•filaments (hypha, hyphae, تار) of spider webs
="lsts lst1">•patterns of ants
="lsts lst1">•motion color b="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurings ='lgc'>='lgc'>--> that ="trms">present is “physical if the eye is quick enough” (="frds scrmbld">Stevens)
="lsts lst1">•

the ways i was engaged as a ="trms">child in scope-="trms">apparatus, micro-macro scales


what other ="trms">stories, re="trms">membrances of the ="trms">past are possible='qstn'>?
="prgrph">-="trms">different ="trms">apparatuses of attention, reconstruction, and ="trms">storytelling, that are ="trms">="trms">equipped to hold diffractive patterns of ‘that which comes to mind’


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can we care for “="nms">iranians” without “for ="nms">iran”='qstn'>?
(i can't care less about ="nms">Iran)

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perhaps artistic research is all about playing cat's cradle (='lgc'>=/= autism) ='lgc'>: (you have all ="trms">sorts of limbs, even ="nms">phantom limbs) you must learn sustaining the rhythm of accepting and giving, (collaborative) patterning (that requires passion and action) ='lgc'>[this is one ="trms">skill that ="trms">matters a lot, what i have been trying to teach myself above anything else in the last years='lgc'>] ='lgc'>[i am playing that game with ="ppl">="ppl">Haraway, joining her (and others) in ="trms">thick, collaborative patterning; generous knottings; ="trms">thickening the knots, relaying a mutated and re="trms">situated pattern for the next play='lgc'>]
="lsts lst1">•getting the knot, proposing another
="lsts lst1">•you must learn how to hold still
="lsts lst2">◦(more and more) in ="trms">different ="trms">material and conceptual grains of detail and resolution
="lsts lst1">•the most important thing in research practices is this patterning, ="trms">networks reenacted (="ppl">Katie ="ppl">King)
(="frds scrmbld">Lili's kiss project was about that, blocked ="trms">intersubjectivity, a ="trms">matter of “learning to be ="trms">affected”; can i say that ="frds scrmbld">Lili's issue is with the lack of ='lgc'>[psychological, or psychic='lgc'>] dialogue='qstn'>? a ="trms">language that no longer carries ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor displaces the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical drive='lgc'>: acting out the soul's ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor in direct ='lgc'>[non="trms">verbal='lgc'>] action. the breath in ="frds scrmbld">Lili's work, is the same in her suffocated kiss and scream performance, once hold in and one unleashed, lack of a “breather,” of a “converser,” of a partner in cat's cradle.)='lgc'>--='lgc'>[i like to propose a repatterning='lgc'>: in research environments we play a lot “catch me if you can”='lgc'>: to catching you in action, to capture your ‘knowing’ in action, to capture eros or logos in act, ='lgc'>='lgc'>--> ='at'>#beauty is ="trms">interested in action='lgc'>]
="lsts lst1">•it is about “understanding living with contra="trms">diction” ='lgc'>: making choices without necessarily turning the other choices into something an enemy does ='lgc'>='lgc'>--> important for collective research life; “='lgc'>[we='lgc'>] need each other's extremes”; ='strcls'>*our activisms are not the same='strcls'>*='lgc'>: to open up to our extremes, to open up to what you are not sure of ='lgc'>='lgc'>--> to find ways to be in productive alliance (='lgc'>=/= ='thdf'>the notion that everybody has to do everything ='lgc'>[tell ="frds scrmbld">Xiri='lgc'>])
="lsts lst1">•(educating oneself) actually know how to explain what somebody else said and not just what you said='strcls'>*** ='lgc'>='lgc'>--> figuring out how to disagree with each other as well as agree, that no statement is going to be taken as evidence of being the enemy (='lgc'>='lgc'>--> we face this in ="nms">apass)
="lsts lst1">•learning how to recognize ="trms">authority (as a mentor and participant) (the problem of the inability to deal with ="trms">authority, common in early feminist movement, traces in ="frds scrmbld">Xiri) ='lgc'>='lgc'>--> being alert to how hierarchy shut people up that one don't acknowl="trms"nttrm="knowledge,Knowledge">edge the hierarchies that emerge out of that ='strcls'>*='lgc'>{alarm ='lgc'>=='lgc'>=> hierarchy='lgc'>}='strcls'>*
="lsts lst1">•in ="nms">apass i am trying to re="trms">member what my peers are doing, and when i see things i think of them, and they are in my ="trms">citation ="trms">network (they are all over ="nms">ajayeb.net) and i am aware of what they have told me. words they are inventing are in my ="trms">vocabulary too (='thdf'>that is why i am so energetic calling in ="frds scrmbld">Xiri's ="trms">category change ='lgc'>='lgc'>--> for example “generous suspicion”)
="lsts lst1">•collective research environment works by ="trms">networks='strcls'>* (='lgc'>='lgc'>--> a problem with ="nms">apass)


='lgc'>[='strcls'>*='lgc'>]="trms">epistemology='lgc'> = ="trms">stories knowl="trms"nttrm="knowledge,Knowledge">edges tell


sometimes practices ="trms">demand='lgc'>:
="lsts lst1">•ex="trms">="trms"nttrm="cluster,club">clusive expertise (='lgc'>~ focus)
="lsts lst1">•extensive scholarship ='lgc'>=='lgc'>=> linking and speculating
="lsts lst1">•attaching unexpected ="trms">agencies and territories to each other


(better) understanding the mechanisms and ="trms">affects of in="trms">="trms"nttrm="cluster,club">clusion and ex="trms">="trms"nttrm="cluster,club">clusion in ="trms">communities of practice
for example in ="nms">apass (we are dealing with)='lgc'>:
="lsts lst1">•suffer ='lgc'><='lgc'>== ="trms">mutual incomprehensions
="lsts lst1">•pain ='lgc'><='lgc'>== heterogeneous knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">worlds
="lsts lst1">•="trms"nttrm="danger,stranger">anger ='lgc'><='lgc'>== unevenly distributed power
="lsts lst1">•fatigue ='lgc'><='lgc'>== exposure to intensity
="lsts lst1">•tension ='lgc'><='lgc'>== ="trms">different ="trms">styles of knowing

unacknowl="trms"nttrm="knowledge,Knowledge">edged suffering ='lgc'>--(in ="trms">past and ="trms">present)='at'>@="frds scrmbld">Hoda='lgc'>='lgc'>--> as well as pleasures


(what do you make out of ="trms"nttrm="already,spread">reading your gender ="trms">material='qstn'>?)


="trms">Greek brainwomb


feminism  ='lgc'>='lgc'>~/= feminist theory='lgc'>='lgc'>-->='lgc'>{highly diverse, located in many domains of practices in and out of the university, and understood to be this highly diverse activity='lgc'>}


the talks i have been giving are done by someone with a kind of mind and soul that just makes connections fast. i work orally. the ="trms">lectures are heavily prepared (and some important ways unprepared in the manner of its performance='lgc'>: all those connections happening during the talk not knowing them beforehand, they happen by the encounter='strcls'>*) and full of cue (سخن رهنما، ايماء، اشارت) and quirk (تزئينات، تناقض گويى، تغيير ناگهانى فکر). my notes and scripting are invisible to my audience, but they are there at work. and it gets people ex="trms">cited. and that's the point. i work with confusion and ex="trms">citement. i have not been good at laying out groundwork of ="trms">skills, going to next level and so on. i am working with that feeling of “i am not sure what i am getting, by i think i am getting it”. i also always come back, loop again through the same ="trms">material, go back to the ="trms">question we were raising before and ='strcls'>***“watch what is happening to the ="trms">language”='strcls'>***(="ppl">="ppl">Haraway). these are the ways my connections work. artistic and scholarly work works by ='strcls'>**modes of attention='strcls'>** ='lgc'>[='lgc'>--re="trms">member='lgc'>='lgc'>--> your mode of attention (= your mode of abstraction) is doing the foregrounding and the ="trms">world is not actually built that way. so you make ‘your mode of attention='lgc'> = ="trms">world’ to inhabit something for a certain time only to do a certain kind of work)='lgc'>] ='lgc'>--(because)='lgc'>='lgc'>--> you are always jumping into the middle of something that is ongoing before you, into the middle of many conversations. you are learning how to get it in several ways at once. the hypertext that i have been building also characterizes these kinds of layering upon layering of textual work. teaching myself how to ="trms">write and how to play with ideas.
working with (="ppl">="ppl">Haraway's) kind of good-enough approach to a body of scholarship ='lgc'>='lgc'>--> inhabiting many things that i have only got half-di="trms">gested (='lgc'>=/= through di="trms">gestion, particular bodies of ="trms"nttrm="already,spread">reading that people need to have mastered in order to argue)

(after five years now i am) feeling myself (a little bit more) competent and confident in (some) ="trms">scientific ="trms">literacy and in (some of) the ="trms">skills of the arts and ="trms">literature ='lgc'>='lgc'>--> ='qstn'>?

after ="nms">apass='lgc'>: ="nms">apass was a safe-enough space for my inventive processes, to make ="trms">interesting mistakes, but do i need a real scholarly undertaking with ="nms">ajayeb='qstn'>?
i had a lousy education, don't know still how to ="trms">write well and coherently and sustain a project. i don't have the ="trms">skills to pull off ='mywrk'>my research as a phd, as a scholar. i need someone to work with me line-by-line. i need to go people who have ="trms">serious educations in my subject, and ask them ="trms">questions, and ="trms"nttrm="already,spread">read.
and i am missing that kind of connectivity that your ="trms">writing being ="trms"nttrm="already,spread">read performs. do i need an atmosphere in which my kind of ="trms">writerly activities are honored and foregrounded, and expected='qstn'>?

can my ="nms">ajayeb beome a real scholarly project with ="trms">seriously labor-intensive student work='qstn'>?


hostility ='lgc'>=/= indi="trms">gestibility ='lgc'>{they cannot recognize it, it is something else='lgc'>}='lgc'>='lgc'>--> it is not personal, but a ="trms">historical state of a discourse, and the ="trms">nature of the kinds of possibilities that being opened up or closed


(in ="nms">apass) all of us fail each other in ="trms">different ways all the time='strcls'>*

we can barely ="trms"nttrm="already,spread">read each other's works/="trms">books. but we do, and we struggle with each other's works/="trms">books


(in ="nms">apass i am catching my self giving “advice” to others='lgc'>='lgc'>---risk of the advice='lgc'>:) violation of their ="trms">integrity

='strcls'>*taxonomy='lgc'>: (constantly ="trms">morphing) tools, they work and get worked, ='strcls'>*they are part of ="trms">situated conversations='strcls'>* (='lgc'>~ “theory conversations” ="ppl">Katie ="ppl">King < ="ppl">="ppl">Haraway)
(='lgc'>=/= some kind of enemy that you never do)


='strcls'>***almost everybody is organically part of more than one conversation at a time='strcls'>*** (="ppl">="ppl">Haraway)
(this is so important to recognize specially in collaborative research environments such as ="nms">apass)


(in political movement='lgc'>:) working to a kind of clarity of ideological ="trms">position ='lgc'>=='lgc'>=> to do certain kinds of things (that are harder to do if you don't have them ='lgc'>[those ideological ="trms">positions='lgc'>] in the ="trms">world) ='lgc'>='lgc'>--> they are used as ='strcls'>*tools='strcls'>* to produce what got called ='strcls'>*political correctness='strcls'>* ='lgc'>='lgc'>--> always producing those who count and those who don't count='strcls'>*
='lgc'>=/=='qstn'>? feminist movement='lgc'> = ='strcls'>***a kind of vulnerability to not being who you thought you were='strcls'>*** ='lgc'>: openness to risk, less of a defensiveness, less of an attack mentality, not shaping each other up into vanguards پيشقراول ='lgc'>='lgc'>--> (towards thinking) ="trms">differential/op="trms">positional consciousness (='lgc'>=/= father, single kind of creators)


“you can know if you are wrong in rather ="trms">interesting, ="trms">situated ways”
='at'>@="frds scrmbld"nttrm="Leonardo">Leo
='at'>@="frds scrmbld">Maarten


='lgc'>[='strcls'>*='lgc'>]"was”='lgc'>: (so important for ="nms">iranians ='lgc'>[='at'>#="trms">past='lgc'>]) a geographical place, a place='lgc'>:
="lsts lst1">•of pain
="lsts lst1">•of fantasy
="lsts lst1">•of hope
="lsts lst1">•of possibility
="lsts lst1">•of defeat
="lsts lst1">•of breaking and building
(='lgc'>='lgc'>--> a borderland)


="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors that are also real places
figurings that are also (always unequally) lived in the flesh


to think “contact zone” instead of “binary shape”
ways of living and ="trms">technologies, ways of doing the ="trms">world forcibly brought together in ="trms">relations of ="trms">serious inequality, but which do not take the simple shape of dominator and dominated


='strcls'>*“abstractions are precious and they take a huge amount of work to know how to build them well”='strcls'>*

(='qstn'>?how do i know when in working with ="nms">ajayeb) sometimes you are required (at the same time!)='lgc'>:
="lsts lst1">•to be dead ="trms">literal
="lsts lst1">•to be precise
="lsts lst1">•to be analytically good
="lsts lst1">•to be unforgivingly ="trms">technically ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right
="lsts lst1">•to be flaming ="trms">imaginative
="lsts lst1">•


='strcls'>*breakdown='strcls'>*='lgc'>: where the normalizing fails ='lgc'>=='lgc'>=> something else emerges


='strcls'>*every collective needs people who feel='lgc'>:
="lsts lst1">•(a grace given to you by the structure of your cells, you don't know where it comes from='lgc'>:) “root sense that the ="trms">world is not dead” ='lgc'>='lgc'>--> a sense that things are moving and alive and future-full
="lsts lst1">•its people who feel despair (...emphasize the futurelessness of it all)

='strcls'>*!!!='lgc'>='lgc'>--> we (also) need sensibilities that are angrey at each other

(aligned with ="ppl">="ppl">Haraway) my ="trms">position has been that='lgc'>: we don't choose our sensibilities, we wake up and figure out what they are


(="ppl">="ppl">Haraway take on the ways we) may enginner as a ="trms">species now (tech, syntax, etc.)


to refuse the ="trms">story of the apocalypse ='lgc'>+ (still) recognizing the depth of the trouble
='lgc'>='lgc'>--> ="ppl">Freud's thanatos غريزه مرگ, a death instinct, (it is a deep, instinctual ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure='lgc'>:) ='strcls'>*a ="trms">perverse pleasure in believing in inevitable fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure='strcls'>*


='strcls'>*="trms">transference is descriptively very apt for what goes on in artistic moves ='lgc'>[='lgc'><='lgc'>-- to be careful of='lgc'>]


='strcls'>**to risk a feeling of (despair, of...)

the ways some of us risk things intellectually and emotionally ="trms">different than each other


prima donna='lgc'>: doing whatever one does without any particular effort to nuance anything


='strcls'>*multiple impossibilities
learning from ="trms">religion, the ways of which the name of God has become an impossible ="trms">category. both catholics and muslim shia (='at'>#islam) are wellprepared for feeling this way, some kind of recognition of impossible thing. let's take that “being good at recognizing and affirming impossible things” and bring it to the name of women. that means as soon as you name what you mean by ‘women,’ you have told some kind of really impossible lie.
(how my muslim trained sensibilities are working and ="trms">mattering in my ="nms">ajayeb research='qstn'>? ways to ="trms">respond to ='strcls'>*the deadliness and the irreplaceable liveliness of ="trms">religion='strcls'>* ='lgc'>[کشندگی و سرزندگی یکتای مذهب='lgc'>], a ="trms">semiotics with implosion of sign and flesh)='lgc'>='lgc'>--> (i am so happy that) i cannot not know what it is like to be in a believing ="trms">community (a faith-based ="trms">community)='strcls'>***


...out of your own particular little ="trms">historical traditions


='strcls'>*because ='mywrk'>my research is about ="nms">ajayeb it can never only be about ="nms">ajayeb='strcls'>*


you can't do feminist theory without paying attention to the details of women lives
your mode of attention to women in the ="trms">world ='lgc'>==(shapes)='lgc'>=='lgc'>=> your mode of attention to='lgc'>:
="lsts lst1">•the way ="trms">databases get set up
="lsts lst1">•the ways ="trms">interdisciplinarities get ="trms">crafted
="lsts lst1">•how you think about tools and genomics


my main point of my project has been about getting better at how to in="trms">herit your ="trms">histories without trashing them='strcls'>*** (even figuring out how to in="trms">herit a ="trms">history that you don't want to in="trms">herit)
(Islam, shyness, kindness, ="nms">ajayeb, ="nms">Iran, stuttering, being all too ="trms"nttrm="already,spread">ready to find complexities, )
="lsts lst1">•to become relaxed about predi="trms">gested version of ‘this is what ="nms">ajayeb is about’ (or Tasavof, etc.) ='lgc'>='lgc'>--> ‘what is going on there’ (in ="nms">ajayeb) is so built-in to ideologies of many kinds (of progress, deep ="trms">ecology, of ="trms">history, and so on)
="lsts lst1">•to build a little taxonomy (in ="nms">apass)
="lsts lst1">•working to give up the series of self-certainties around secularism ='lgc'>=='lgc'>=> giving ways to talk to the ="trms">religious ones ='lgc'>: getting to grasp what the ="trms">world looks like in faith-based ="trms">communities (='lgc'>=/= check-="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of dogma)
="lsts lst1">•="trms">category thinking='lgc'>: get into ="trms">differential liveliness (with all ="trms">sorts of inequalities='lgc'>:) ='strcls'>*who gets parsed how='strcls'>* ='lgc'>[='at'>#archive, ='at'>#="trms">articulation, ='at'>#="trms">storytelling='lgc'>] (and thinking about what it means to take up these ="trms">relationships in cultures saturated with ="trms">science and ="trms">technology)


="frds scrmbld">Xiri was doing her research with ="trms">categories of victim and opressor, and now they suddenly disappeared from her work. that ="trms">category change or ="trms">vocabulary change was suspiciously effortless


='strcls'>*re="trms">membering is an extremely creative practice (-note to ="frds scrmbld">Hoda-)
="trms">memories are like ecotone کناربوم (="trms">transition area between two adjacent eco="trms">systems)


='at'>#(very important concept partly shaped by practices of ="ppl">Darwin into our lives='lgc'>:) “collect” ='lgc'>='lgc'>--> lies (necessary='qstn'>?)
the frenzy of the 1700 of surveying ="trms">nature and collecting speciment ='lgc'>=='lgc'>=> bioinfomatic
‘collect’ promises nontransformation
='lgc'>='lgc'>--> ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors of archive, information-intense ways of thinking about life on earth

='strcls'>*“de="trms">monstration” coined by ="trms">science

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(with Scout ="ppl">="ppl">Calvert) the ways the digital ="trms">apparatuses are working, and the kinds of tensions and creativities between the cyber infrastructures and the other kinds informational management discourses displace other ="trms">book discourses ='strcls'>*** ='lgc'>='lgc'>--> ="trms">categories explode in library practice
='lgc'>[="ppl">="ppl">Calvert donig brilliant discourse analysis of library ="trms">sciences ='lgc'>='lgc'>--> has direct impact on practices of ="trms"nttrm="already,spread">reading='at'>#, ="trms">different kinds of knowers='lgc'>]
="trms">techno-biblio-capital='lgc'>: ="trms">techno-capital and library practices embedded in each other ='lgc'>='lgc'>-->='lgc'>{ ='lgc'>[='strcls'>*='lgc'>]="trms">technology='lgc'>: assemblages of people, computers, software, discourses, ="trms">techniques and workarounds that make them function; ='lgc'>[='strcls'>*='lgc'>]capital='lgc'>: a ="trms">social arrangement in which buyers of labor power are entitled to profits and the sellers of labor power to wages and all the effects entailed in that arrangement; ='lgc'>[='strcls'>*='lgc'>]="trms">techno-capital='lgc'>: ="trms">techniques, discourse and ="trms">technologies used to ="trms">naturalize and derive capital from information and information ="trms">technologies='lgc'>}
='strcls'>*curiosity='lgc'> = a small and local kind of ='strcls'>*freedom='lgc'>[= ="trms">agency within constrain ='lgc'>==enabling='lgc'>=='lgc'>=> ="trms">skillful meanings='lgc'>], curiosity resists control and has the power to defeat one's favourite self-certainties, can also be commodified for ="trms">consumer culture specializing in providing private pleasure,
="trms">techno-capital objectivism='lgc'>: (neutrality of) collection developemnt and format choices ='lgc'>='lgc'>--> power-sensitive judgments
“we will engineer ourselves out of that” ='lgc'>='lgc'>--> naive ="trms">technological optimism; ='strcls'>*the ="trms">technological ="trms">question is cruicial to ="trms">questions of power and knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>*
="prgrph">-library ="trms">science tends to ="trms">position library as power-neutral spaces
="prgrph">-(="ppl">="ppl">Foucault='lgc'>: resistence to power is always ="trms">present)
“freedom to” is always disciplinary (because there is always a particular subject enjoying that) ='lgc'>[citizen of liberal democracy who exercises the freedom of re="trms">presentative government, so much as a ="trms">consumer who exercises freedom of choice of commodities='lgc'>]
patrons as constituent مولفه (='lgc'>=='lgc'>=> new knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>+ themselves as knowers) ='lgc'>=/= seamless information ="trms">consumer discursively produced as an unmarked singular independent self-contained stable universal white male heteronormative ="trms">technophilic subject ='lgc'>[='lgc'><='lgc'>-- this donesn't realy exisit as a person, rather as discoursive productions='lgc'>]
(now) our electronic recreation is work='lgc'>: our every click is sur="trms">veilled, generating ="trms">data about our desires and curiosities that feeds back into our formation as ="trms">techno-capital subjects (='at'>@="frds scrmbld">Sven's enthusiasm with ="trms">social media='lgc'>--how can ="frds scrmbld">Sven has a real chance of producing resistance knowl="trms"nttrm="knowledge,Knowledge">edge='qstn'>?) ='lgc'>='lgc'>--> this is not freedom! (-an account of freedom for one entails reciprocal unfreedom for others) ='lgc'>='lgc'>--> mixtures of work and play in this new economy, (="ppl">="ppl">Calvert > ="ppl">="ppl">Bateson) the ="trms"nttrm="metaph,metamorph,metabol,metal">meta-="trms">communicative ="trms">nature of ='strcls'>*play='lgc'>[= strict rules with genuine freedom, the dual essence of play='lgc'>: curiosity and ="trms">relationality='lgc'>];
(="ppl">="ppl">Calvert arguing for) “knowl="trms"nttrm="knowledge,Knowledge">edge-makers” who engages in creation of ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges by activity adapting, processing and sharing knowl="trms"nttrm="knowledge,Knowledge">edge within the ="trms">ecology of library ='lgc'>='lgc'>~= ='strcls'>*bibliographic ="trms">apparatus='strcls'>*
(="ppl">="ppl">Calvert's heuristic device to ="trms">imagine what library practices might emerge='lgc'>:) imperfectly ="trms">literate constituent seekers

="prgrph">-a double consciousness of play, where cognitive sensation amid multiple ="trms">affectivities are continually teased between assertion and rejection
="prgrph">-a doubled unconscious connoisseurship of rea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list conventions pressured at new horizons
='lgc'>[="ppl">Katie ="ppl">King='lgc'>]

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(women's) mini-encounters with god ='lgc'>='lgc'>--> kind of ="trms">materiality of god that don't fit any of the available ="trms">categories


now-but-not-then quality of continuities


="ppl">="ppl">Haraway's deep commitment to the ties of ="trms">science and competence, pleasure, empowerment, (='lgc'>[='strcls'>*='lgc'>]="trms">science='lgc'>:) this ="trms">craft where you did this incredibly fragile, important, hard work of asking ="trms">questions of the ="trms">world in such a way that you might have half a chance of knowing if you are wrong='strcls'>***


you get it “there” ='lgc'>=='lgc'>=> (you have a chance of) figuring out something else='strcls'>*


(sustainable life ways that involve) breeds ='lgc'>=/= factory farming

="ppl">="ppl">Haraway's problem with veganism's moral, who="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic, complex claim that they make on us (also a necessary kind of contemporary witness)='lgc'>: that people's practices with ="trms">animals as food and fiber and work ="trms">animals, turning into nothing but museum pieces at best. vegans deadly ="trms">imagination sometimes don't get what they kill='lgc'>: most kinds of ="trms">animals that have long ="trms">histories in close as="trms">sociation with people.

there is no ="trms">relationship to this ="trms">world that does not involve extensive killig (="ppl">="ppl">Haraway)


up-to-the-minute ="trms">technologies

complicated issues around security ="trms">apparatuses and ="trms">different national struggles

="trms">histories of dispossession and genocide


“do you believe='qstn'>?"='lgc'> = "do you believe in a ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of dogma='qstn'>?”
totally wrong ="trms">question='lgc'>: do you believe in God='qstn'>?


='lgc'>[should i go to Berlin after ="nms">apass='qstn'>?='lgc'>] a parochial person دهاتی (in the pressure of the ="trms">seriously elite places)='lgc'>: you could be here, you could succeed here, but never belong here


="ppl">="ppl">Haraway's ‘="trms">literal’ makings='lgc'>:
="lsts lst1">•“companion” is about whom you are at table ="trms">literally='strcls'>*
="lsts lst1">•to be homo sapiens is to be in multi="trms">species ="trms">interdependencies ="trms">literally='strcls'>*


my issue with the image of the free floating meaning ="trms">network popular in artists’ thinking='lgc'>: yes meanings foreground and background. they swirl, but they don't swirl at random

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MOU (="trms">memorandum of understanding)='lgc'>='lgc'>-->='lgc'>{='at'>@="frds scrmbld">Esta ='lgc'>+ ="frds scrmbld">Zoumana ='lgc'>+ ="frds scrmbld">Hoda
='strcls'>*="trms">memorandum='lgc'>: ="trms">memo, reminder, note, تذکره ='lgc'>--='qstn'>?='lgc'>='lgc'>--> passport ='lgc'>: آنچه موجب یادآوری شود ='lgc'>='lgc'>--> آنچه موجب دخول شود
a legal document describing an agreement between parties less formal than a contract
='lgc'>[1994 U.S.-North Korea nuclear pact, the MOU between Bush and Kerry for 2004 debates,='lgc'>]

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batlagh باتلاق



it is (perhaps the most) important to help transform (your or my) ‘wounded-="trms">child’ to ‘="trms">wonder-="trms">child’ (='lgc'>='lgc'>--> ='at'>@="frds scrmbld">Hoda)
='lgc'>[the image of the ="trms">wonder-="trms">child in all ='mywrk'>my workings='lgc'>]='strcls'>***

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="lsts lst1">•accumulative='lgc'>: gradual increase as a whole, someone/something doing the accumulating, emphasis on the process of accumulating
="lsts lst1">•cumulative='lgc'>: nongradual successive additives, as="trms">sociated with that which is accumulated, emphasis on the result
ad- (“in addition”) plus cumulare, “heap up”, from cumulus, “heap”

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='lgc'>[we need='lgc'>] ability to move from ‘close attention’ to ‘="trms">gestures’ and actions on the ="trms">material ="trms">world, all the way to an as="trms">sortment of ‘artifacts’ able to enhance cognition, sensitivity, and ="trms">sociality

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="ppl">="ppl">Stewart

surge of signs ='lgc'>+ capital ='lgc'>+ sensoriums of public culture ='lgc'>='lgc'>--> ="trms">matter ='and'>& image

images, when circulating things, suddenly enter the senses ='lgc'>='lgc'>--> ="trms">literally make sense ='lgc'>=='lgc'>=> look and smell of an incipient vitality ='lgc'>='lgc'>--> immanent intensity or force ='lgc'>~ ="trms">affect

='at'>#my coin='lgc'>: two-sidedness of things, virtual meeting actual, seeping ="trms"nttrm="knowledge,Knowledge">edge of potentiality

common sensate ="trms">affect ='lgc'>='lgc'>--> shock ='lgc'>='lgc'>--> “continuous trembling that haunts the stable gaze” ='lgc'>='lgc'>--> images and sensibilities that constantly exceed (reason, order, and common sense) ='at'>#telegram

="trms">Affect, is about something is happening, something capable of impact
="lsts lst1">•sometging half noted out of the corner of the eye
="lsts lst1">•something in the commonsense ="trms">world
="lsts lst1">•
(that which escapes/exceeds enclosure) ='lgc'>='lgc'>--> it can be put into words='lgc'>[='qstn'>?='lgc'>] ='lgc'>='lgc'>--> to become a figure of vitality and even freedom='lgc'>[='qstn'>?='lgc'>]='strcls'>*** ='at'>@="nms">Iranians

='lgc'>[i welcome the reprieve (rokhsat, رخصت, a temporary relief) from='lgc'>] ="trms">symbolic gridlock

“="trms">affect gathers its force to make image touch ="trms">matter” ='lgc'>='lgc'>--> image's power is the power of synaesthesia ='lgc'>=/= collection of named “feelings” (invented in discourses of morals, ideals, and known subjectivities)

(let's study how ='lgc'>[in ="nms">Iran='lgc'>] raw ="trms">materials are formed and exceeded ='lgc'>-- sudden and lingering intensity of things) (which darvaze/دروازه/gate we can't and which سوراخ سوزن / surakh-e suzan / hole of needle we pass through)
='lgc'>[i am having always multiple ="trms">books open, at least two, is that how connection occur for me='qstn'>? ='at'>#="trms">simultaneity='lgc'>]


(="ppl">="ppl">Stewart) “I re="trms">member ="trms">childhood as a collection of arresting images”
that hinge on sensory details and open ="trms">onto luminous s="trms">cenes of ="trms">affect ='lgc'>[='lgc'>='lgc'>--> Feherlofia/Fehérlófia 1981, Son of the White Horse film. (we must resist calling this film “psychedelic”)

“='lgc'>[...='lgc'>]family as a ="trms">viscerality through screen images of”

...sudden, repetitive eruption of images of alcoholism, accidents, violence, cancers

='strcls'>*="trms">technologies of family, church, law, and nation='strcls'>* (lay confident claim to ="trms">affect as a capturable content of known and expected “feelings,” but ="trms">affect itself='lgc'>--that which surges into view along the jumpy border of the actual and the virtual='lgc'>--is their raw ="trms">material and their only renewable resource. ="ppl">="ppl">Stewart)

(a sidestep='qstn'>? what) brings an uncanny, alien ="trms">presence into the field of vision

='strcls'>*an object insists on being seen='strcls'>* (through the tricks of trauma, through the seductions of compulsive beauty,, , ) ='lgc'>='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> ="trms">aesthetic event of the senses ='lgc'>[='at'>@="frds scrmbld">Hoda='lgc'>]

="trms">spectacular graphics of disaster

watching='lgc'>: inhabiting the power of the tuned-in ="trms">spectator; becoming an active participant in ='lgc'>[TV's='lgc'>] logic of image (production and) recognition

='lgc'>--='not'>✕='lgc'>='lgc'>--> catharsis of mean-spirited
='lgc'>--='not'>✕='lgc'>='lgc'>--> festering (cherkin چرکین) alienation
='lgc'>--='strcls'>*='lgc'>='lgc'>--> vitality of the game itself

the image on the screen ='lgc'><='lgc'>--(game)='lgc'>='lgc'>--> the walking simulacrum of ="trms">social life

the loop of the citizen as ="trms">consumer

='strcls'>***="trms">Mimesis in a State of Shock='strcls'>*** ='at'>@="frds scrmbld">Hoda
="prgrph">-the link between shock and a cushioned re="trms"nttrm="cluster,club">cluse is direct, seductive, and ="trms">mimetic

“When ="trms">affect makes its jump between the visible thing, the idea, and the ="trms">social sensibility, it can leave in its wake uncanny connections between otherwise disparate states of arrest, like shock and re="trms"nttrm="cluster,club">cluse گوشه نشينی” (="ppl">="ppl">Stewart)


='at'>@="frds scrmbld">Hoda='lgc'>: ="trms">affect jumps into view as the shock of an unassimilated trauma

cocoon room
holing up in your living room ='lgc'>=='lgc'>=> “out there” ='lgc'>=='lgc'>=> search for the arresting ="trms">presence

spectrality and concrete substance

(='qstn'>?when am i) “relaxing” the jumpy move of ="trms">affect

='strcls'>*="ppl">="ppl">Stewart's “jump of ="trms">affect”
tactile image ='lgc'>--(satisfies)='lgc'>='lgc'>--> move of ="trms">affect ='lgc'>--(actualizes)='lgc'>='lgc'>--> something tempting/haunting
="prgrph">-="trms">affecting ="trms">presence at rest
="prgrph">-='lgc'>[in glamour magazines='lgc'>] models frozen in time and space stare back at you in a s="trms">cene that ="trms">stages the jump from fantasy to actual body/image and back
="prgrph">-jump from ideal to ="trms">matter to ideal

="prgrph">-what to wear as the magic of ="trms">affect itself

copy ='lgc'>='lgc'>~= contact

movies, ads, malls, car phones, daydreams,

="trms">modernity's ="trms">mimetic machine


(“middle class” ='lgc'>[or what people thinking as “="nms">Iranians"='lgc'>] is not just a “norm” it is a) ='strcls'>*womblike space of ="trms">affect='strcls'>* (where sentimentality and ="trms">interiority becomes tactile, where ideals and ="trms">materiality grow to ="trms">excess,) (imploding under the weight of its own ="trms">literal ="trms">embodiment,,,)
="prgrph">-(it is an ="trms">affective space) where the hegemonic claim ='strcls'>*to channel trauma into beauty='strcls'>* is actualized='lgc'>:
="lsts lst1">•sensible, solid accumulation, family values, colorful decor, ="trms">techno-gadgets, daily lottery,
="lsts lst1">•constant stimulation of the senses (='lgc'>='lgc'>--> syn="trms">aesthetic images, sounds, touches, and smells)
="lsts lst1">•circuitry of circulation itself


تأثر ta'asor, نتیجه‌ی عواطف natije-y avatef
="trms">affect (='lgc'>='lgc'>~= vitality/hope) ='lgc'>='lgc'>~/= (nightmare image of) soical entropy

the big, beautiful, basic, intensely sensate commodity-to-live-in

in ="nms">Iran='lgc'>:
="lsts lst1">•(the ‘public space’ or) “outside” ='lgc'>=='lgc'>=> a “="trms">wilding” s="trms">cene of crime, chaos, ="trms">drug-addled ="trms">monsters, d="trms"nttrm="danger,stranger">anger, disease, and decay
="lsts lst1">•“inside” ='lgc'>--overflowing-with='lgc'>='lgc'>--> s="trms">cenes of ="trms">aesthetic connection
='lgc'>}='lgc'>='lgc'>--> ="trms">anxiety is the ground over which they (both) march


(="trms">modernist) image-="trms">affect of the new and clean and up-to-date

the feeling of being in the middle of something big and inevitable, watching it un="trms">fold
='at'>#my dreams


the labor of looking

“Movies made for women ="trms">imagine a picture='lgc'>--perfect s="trms">cene of an Inside='lgc'>--a Home filled with tangible objects that Mean or a Self filled with the intricate dramas of dreams launched, wounded, and finally satisfied or left behind. ="trms">Affect itself is laid out on the carpet like a beautiful fetish that it is okay to ="trms">love.”

(the ='at'>#telegram is littered with image-="trms">written signs of personal/public disaster)
the surge of ="trms">affect toward the s="trms">cene of abjection ='lgc'>='lgc'>--> abjection itself is felt as a contagion ='lgc'>='lgc'>--> Navid's comments turned into stickers
="prgrph">-fascination of catastrophe
="prgrph">-something pleads to be touched
="prgrph">-the act of looking at the telegram's forward='lgc'>: my desire is your desire and we are all together in the mass desire
="prgrph">-images on telegram offer ="trms">affects to ="trms">mime, lines of vitality to follow, intimate secrets to plumb, tips to imbibe for safety or good health or the search for things new and vibrant with collective envy
="prgrph">-browsing telegram, we're trudging the rough terrain of bodies, ="trms">sensuous accumulation, impact


“Sometimes when you hear someone scream it goes in one ear and out the other. Sometimes it passes ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right into the middle of your brain and gets stuck there.”

(cryptic and as) crystal clear as a scream


='lgc'>[a ="trms">question or something else='lgc'>] lodged in a tactile sensate ="trms">anxiety ='lgc'>='lgc'>--> ="trms">aesthetic s="trms">cene (of the senses) ='lgc'>='lgc'>--> s="trms">cene ='lgc'>='lgc'>--> shape
(="trms">anxiety has to do with the sensate and tactile and opens ="trms">onto asthetic)
(some do this all the time ='lgc'>[unknown shock of ="trms">anxiety in the morning='lgc'>]='lgc'>:) morning ='lgc'>='lgc'>--> mourning ='lgc'>='lgc'>--> sudden d="trms"nttrm="already,spread">read and start scanning () () ='lgc'>[='lgc'>], (trauma as an) everyday walking path

traumatic realism='lgc'>: a figuring that, like traumatic ="trms">memory, fails to re="trms">present the inflicting force as an object in a ="trms">symbolic order and therefore feels compelled to ="trms">literally re-="trms">present it over and over, ='strcls'>*miming the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal haunting impact.='strcls'>* (="ppl">="ppl">Stewart > Hal Foster)
="prgrph">-the subject surging to bear an ="trms">affect, surging toward an actualization, passionate connection of the subject who goes with the flow in an intoxicated moment (='lgc'>=/= sober distance)
(="frds scrmbld">Hoda's impact of) shocked subjectivity (='lgc'>='lgc'>--> the real understood as traumatic) ='lgc'>='lgc'>--> conjure up ="trms">memories of death ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">communal grieving
='lgc'>{referential vs. simulacral ="trms"nttrm="already,spread">readings ='at'>@="frds scrmbld">Hoda, ="frds scrmbld">Marialena (‘referential object for’ / ‘empathetic object in’ /or ‘criticality of’ ='lgc'>[='lgc'><='lgc'>-- i don't agree with these clear cuts of ”/"='lgc'>]; what is “the reality of suffering and death” (or “reality and suffering of death”) for ="frds scrmbld">Hoda='qstn'>? (="frds scrmbld">Xiri's ="trms">interest in her) object's “total ="trms">integration” into the political economy='lgc'>}

(="ppl">="ppl">Stewart's) signs of the senses
satisfaction in the making of sign-shrine
(="trms">question of satisfaction at ="frds scrmbld">Hoda='lgc'>:) satisfaction as a force, and end, in itself spoken through the b="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right, blunt, sensate ="trms">aesthetics of the sign
="prgrph">-something slashes ='lgc'>[= a wound made by cutting='lgc'>] at itself and spits at the ="trms">world (/ politics of slashing ='lgc'>='lgc'>--> ="trms">poetics of slashing / the young girls who “cut” themselves so they can feel alive or, ="trms">literally “come to their senses”) ='lgc'>-- dramas of surge and arrest ='lgc'>='lgc'>--> They do not ask for ="trms">interpretation or construct the subject who would assign them a meaning, ='lgc'>[they refuse='lgc'>] reference to “underlying ="trms">systems” of signification that make them ="trms"nttrm="already,spread">readable as texts
="prgrph">-something refuses to disappear
="prgrph">-(="frds scrmbld">Hoda's land is) the land of sheer circulations ='lgc'>='lgc'>--> (the ="trms">question of) equilibriums ='lgc'>='lgc'>--> how can she with her audience (let's say “we”) enter the un="trms">natural calm of another form of arrest='qstn'>? to feel the s="trms">cene resist synaesthesia

a state of the senses making contact with pen and paper (and matches)

(my enduring ="trms">love of watching images, my) optical eye

“='lgc'>[...='lgc'>] young ="trms">embodiments of a ="trms">modern middle-ground-in-the-making came face-to-face with an otherness that compelled a closer look” ='lgc'>='lgc'>--> violently ="trms">affective contact

surged toward the s="trms">cene of their confident ex="trms">citement

impact ='lgc'>=='lgc'>=> the ="trms">social

='at'>#="trms">storytelling, compelled to repeat the event as the sentience of it still re="trms">verberated in their senses



a grounded ="trms">writing, that sends people bouncing, takes place as a threshold, hits the senses as a set of provocations, or ="trms">presents as ='strcls'>*a problematic sensed in circuits of reaction al="trms"nttrm="already,spread">ready set in motion='strcls'>* ='at'>@="nms">apass

(working with ="ppl">="ppl">Stewart) ="trms">writing ="trms">affect ='at'>#workshop
a practice of ="trms">writing ourselves into our ="trms">worlds as ='strcls'>*emergent and disparate ensembles='strcls'>* ='lgc'>='lgc'>--> we need the speculative concept of ="trms">worlding (a term that wins philosophy, criticism, digital studies, and cultural study) in ="nms">Tehran urgently
="prgrph">-the workshop offers a process of sharing, hearing, ="trms">questioning, and proposing='lgc'>--for oneself and for the sake of others ='lgc'>=='lgc'>=> to start to think through a project or concept by working with words
="prgrph">-we will learning how to ="trms"nttrm="already,spread">read closely and to give feedback that is most useful for the ="trms">authors
="prgrph">-working with ="trms">questions='lgc'>:
="lsts lst1">•How do forms of ="trms">writing change cultural theory='qstn'>?
="lsts lst1">•What ="trms">questions do forms of ="trms">writing raise about subjects and objects, forms of attention, the possibility of thinking through description='qstn'>?
="lsts lst1">•How do you describe a s="trms">cene, a character, an event, a ="trms">situation, a collective sensibility, a ="trms">difference, a ="trms">world='qstn'>?
="lsts lst1">•What does it mean to add ="trms">density and texture to description='qstn'>?


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armies of ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors and metonymies that are to justify war

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“there is something quite special about the recently discovered entities such as climate. these entities cause us to reflect on our very place on Earth and in the ="trms">cosmos” ='lgc'>=='lgc'>=> hyperobjects (“seem to force something on us”) ='lgc'>='lgc'>--> i say every object does that, and it is not recent='lgc'>: ="nms">="nms">ajayeb al makhlughat is about the description of that force

hyperobjects ="ppl">="ppl">Morton
="prgrph">-an object that is “hyper” in ="trms">relation to some other entity
="prgrph">-they are ="trms">viscous='lgc'>: they “stick” to beings that are involved with them
="prgrph">-they are “nonlocal” ='lgc'>: local manifestation of hyperobject ='lgc'>=/= hyperobject
="prgrph">-they exhibit their effects ="trms">interobjectively ='lgc'>: they can be detected in a space that consists of ="trms">inter="trms">relationships between ="trms">aesthetic properties of objects\
='lgc'>=/= apocalyptic environmentalism
='lgc'>=/= the possibility of transcendental leaps “outside” physical reality
='lgc'>=/= that we are “embedded” in a “life="trms">world”


high-dimrnsional phase space
invisible to humans for stretches of time

='lgc'>[='strcls'>*='lgc'>]hypocrisy ='lgc'><='lgc'>== the conditions of the impossibility of a ='lgc'>[='strcls'>*='lgc'>]="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">language= account for things while remaining uncontaminated by them, (='lgc'>='lgc'>~= an “outside”)
='lgc'>='lgc'>--> (="ppl">Lacanian truth='lgc'>:) “there is no ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">language” ='lgc'>=/= post="trms">modernism's “everything is a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor” ='lgc'>=/= some ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors are better than others ='lgc'>='lgc'>~= ='strcls'>*there is nowhere to stand outside of things='strcls'>*
the time of hyperobjects is a time of hypocrisy ='lgc'>=/= cynicism

='lgc'>[='strcls'>*='lgc'>]weakness ='lgc'><='lgc'>== the gap between ="trms">phenomenon and thing

='lgc'>[='strcls'>*='lgc'>]lameness ='lgc'><='lgc'>== the fact that all entities are fragile

="trms">imagination as='lgc'>:
="lsts lst1">•="ppl">Hume='lgc'>: a bundling of as="trms">sociations
="lsts lst1">•="ppl">Kant='lgc'>: the possibility for synthetic judgments a ="trms">priori
="lsts lst1">•object-oriented ="trms">ontology='lgc'>: immanence of thinking to the physical, radically displacing the human by insisting that my being is not everything it is cracked up to be='lgc'>--the being of a paper cup is as profound as mine


which hyperobject you are caught in='qstn'>?

image of ="trms">writing ='lgc'>='lgc'>--> shy, retiring octopuses that squirt out a dissembling (mask, cloak, vortäuschen) ink as they withdraw into the ="trms">ontological shadow


figure of ='strcls'>*mill='strcls'>* (the characters and ="trms">technologies and ideas of the ages mill around in a state of a mild, semiblissful confusion) ='lgc'>=/= ="frds scrmbld">Eszter's vortex

my intimate impressions “personal"='lgc'> = footprints of hyperobjects, distorted as they always must be by the entity in which they make their mark

="trms">situatedness is now a very uncanny place to be, like being the protagonist of a ="ppl">Wordsworth ="trms">poem of a character in Blade Runner


='strcls'>*cool impersonality of the ="trms">scientific ="trms">language='strcls'>* (now is deprived of its ideological status)


the concept of the ‘="trms">world’ is no longer operational
can we think environmentally without ='thdf'>the idea of ‘the end of the ="trms">world’='qstn'>?

="large lg18" stl="font-size:125%"> (="ppl">="ppl">Morton asking for) a geophilosophy that doesn't think simply in terms of human events and human significance

="ppl">="ppl">Morton='lgc'>: global warming ='lgc'>=/= climate change
if one takes the ‘climate change’ as a substitute for ‘global warming’ is like “cultural change” as a substitute for Renaissance, or “change in living conditions” as a substitute for Holocaust


acronyms, abbreviations='lgc'>:
="acrnms">dialoc دیالوک ='lgc'>='lgc'>--> decrease in appropriate levels of concern
="acrnms">tomas توماس ='lgc'>='lgc'>--> terrain of media and the ="trms">sociopolitical realm
="acrnms">cohhatg کوهاج ='lgc'>='lgc'>--> coincidence of human ="trms">history and terrestrial geology
="acrnms">hhatg حج ='lgc'>='lgc'>--> human ="trms">history and terrestrial geology
="acrnms">pb پی بی ='lgc'>='lgc'>--> philosophy's bandwidth
="acrnms">sdwa صدوا ='lgc'>='lgc'>--> substances decorated with accidents ='lgc'>='lgc'>-->
="acrnms">ldwa لدوا ='lgc'>='lgc'>--> lumps decorated with accidents ='lgc'>='lgc'>--> featureless lumps, and those things have accidental properties, like cupcakes decorated with colored sprinkles (arayesh آرایش) ='lgc'>}='lgc'>='lgc'>--> this thinking still continues, despite the fact that ‘thought has al="trms"nttrm="already,spread">ready made it irrelevant’ ='lgc'>='lgc'>--> ="acrnms">thamii تامی, (='thdf'>for example ="trms">birds for ="ppl">Attar are merely decorative features of ="ppl">Attar's ="trms">social, psychic, and philosophical space)
="acrnms">soth صوث ='lgc'>='lgc'>--> speculating outside of the human
="acrnms">sim سیم ='lgc'>='lgc'>--> small island of meaning
="acrnms">etimom اتیموم ='lgc'>='lgc'>--> everything is made of mind
="acrnms">hhbn هبن ='lgc'>='lgc'>--> hand-holding benevolent ="trms">narrator (-which is vanished)
(auto) ="acrnms">cad کد ='lgc'>='lgc'>--> (automatic) comforting ="trms">aesthetic distances
="acrnms">iockat ='lgc'>='lgc'>--> intentional objects commonly known as thoughts
="acrnms">atot آتو ='lgc'>='lgc'>--> (you only ever perceive your particular) ="trms">anthropo="trms">morphic ="trms">translations of things
="acrnms">ejich جیش ='lgc'>='lgc'>--> exhilarating jump into cognitive hyperspace ='lgc'>='lgc'>--> displacement that Copernicus or ="ppl">Derrida does
="acrnms">foe ='lgc'>='lgc'>--> fantasies of embeddedness ='lgc'>[='lgc'><='lgc'>-- ="trms">phenomenology ='lgc'><='lgc'>== grounding of ="ppl">Kant (begining in 1900)='lgc'>]
="acrnms">avaa اوا ='lgc'>='lgc'>--> a vertiginous anti="trms">literal ="trms">abyss
="acrnms">iwen ='lgc'>='lgc'>--> intimacy with existing nonhumans
="acrnms">mok ='lgc'>='lgc'>--> mathematization of knowing (='lgc'>='lgc'>--> ="ppl">Descartes, ="ppl">Newton) ='lgc'>=='lgc'>=> hiding philosophical and ideological decisions made in acts of knowing ='lgc'>=/= ="trms">ontology (as a vital and contested political terrain)
="acrnms">icad ='lgc'>='lgc'>--> ideology of “the ="trms">consumer” and its “="trms">demands” (that capital then “meets”) ='lgc'>='lgc'>--> adventure of ="trms">modernity
="acrnms">fvod ='lgc'>='lgc'>--> from the viewpoint of “objective” description (a bad way of explicating the objects that are al="trms"nttrm="already,spread">ready here)
="acrnms">toc ='lgc'>='lgc'>--> troops of critique
="acrnms">towwk توک ='lgc'>='lgc'>--> ‘="trms">technology of what we know’ (="trms">techniques that decide the ="trms">differences between ‘what we know’ and ‘what is’. ="ppl">="ppl">Morton's hyperobject is a ="acrnms">towwk)
="acrnms">usoc ='lgc'>='lgc'>--> uncanny strangeness of existence (work of ="ppl">Heidegger)
="acrnms">lawot ='lgc'>='lgc'>--> (something is) ‘laying around in the workshop of thinking’ (let's reuse what appears to be broken ="acrnms">lawot)

visist='lgc'> = visit ='lgc'>+ resist


cor="trms">relationism='lgc'>: ='thdf'>the notion that philosophy can only talk within a narrow bandwidth, restricted to the human-="trms">world correlate ='lgc'>: meaning is only possible between a human mind and ‘what it thinks'='lgc'> = its “objects” (flimsy شل و ول and tenuous رفيق as they are) ='lgc'>='lgc'>~='lgc'>-> the light on in the fridge when you close the door
="prgrph">-="ppl">Heidegger (towering through) is a cor="trms">relationist who asserts that without Dasein, it makes no sense whatsoever to talk of the truth of things, which for him implies their very existence='lgc'>--for him idealism, not realism, holds the key to philosophy. (="ppl">Heidegger's tool-analysis='lgc'>: when ="trms">="trms">equipment='lgc'>--which for all intents and purposes could be anything at all='lgc'>--is functioning, or “executing” ='lgc'>[Vollzug='lgc'>], it withdraws from access ='lgc'>[Entzug='lgc'>]; that it is only when a tool is broken that it seems to become ="trms">present-at-hand ='lgc'>[vorhanden='lgc'>] ='lgc'>='lgc'>--> is this what ="frds scrmbld">Femke is proposing to ="nms">apass='qstn'>?)

="ppl">Descartes uncritically importing the very scholasticism his work undermined

='lgc'>[='strcls'>*='lgc'>]="trms">epistemology='lgc'>:
="lsts lst1">•how can i know what there are (or are not) real things='qstn'>?
="lsts lst1">•what gives me (or denies me) access to the real='qstn'>?
="lsts lst1">•what defines the possibility of access='qstn'>?
="lsts lst1">•what defines the possibility of possibility='qstn'>?


="lsts lst1">•Einstein discovered a rippling, flowing spacetime
="lsts lst1">•Tarkovsky discovered the ‘="trms">sensuous ="trms">material of film stock’ ='lgc'>='lgc'>--> ="acrnms">s="trms">soci
="lsts lst1">•="ppl">Husserl discovered something strange about the objects='lgc'>: no ="trms">matter how many times you turned around a cion, you never saw the other side as the other side ='lgc'>='lgc'>--> the ='at'>#coin had a dark side that was seemingly irreducible


="ppl">="ppl">Morton's (="trms">technology of what we know) hyperobject is his sense of an a="trms">symmetry between the in="trms">finite powers of cognition and the in="trms">finite bening of things, yet he doesn't evoke descriptive practices, which could be helpfull='lgc'>--he is missing something, here='lgc'>: “the gap between ="trms">phenomenon and thing yawns open, disturbing my sense of ="trms">presence and being in the ="trms">world.”
“='lgc'>[...='lgc'>] i cannot locate the gap between ="trms">phenomenon and thing anywhere in my given, ="trms">phenomenal, experiential, or indeed ="trms">scientific space” ='lgc'>='lgc'>--> ="frds scrmbld">Xiri's problem
he disagrees with='lgc'>: (from ="ppl">Plato up until ="ppl">Hume and ="ppl">Kant) that there is some kind of dotted line somewhere on a thing, saying “cut here” ='lgc'>--so he con="trms"nttrm="cluster,club">cludes='lgc'>: “things are themselves, but we can't point to them directly.” ='lgc'>=/= nonre="trms">presentational theory, ="ppl">="ppl">Stewart is much more useful. we can see ="ppl">="ppl">Morton's taste for (a masculine) ="trms">sublime in modeling his hyperobjects

flat ="trms">ontology='lgc'>: there is hardly any ="trms">difference between a person and a pincushion. and ="trms">relationships between them, in="trms"nttrm="cluster,club">cluding ="trms">causal ones, must be vicarious (نيابتى) and hence ="trms">aesthetic in ="trms">nature


(no) realism that only bases its findings on “ontic” ="trms">data

="trms">scientific discoveries are necessarily based on a decision about what real things are

='strcls'>*disaster ='lgc'>[="trms">ontologic='lgc'>] taking place against a stable background ='lgc'>[ontic='lgc'>]='strcls'>*

="trms">causality after ="ppl">Hume and ="ppl">Kant ='lgc'>: ="trms">causality as a feature of ="trms">phenomena, rather than things in themselves ='lgc'>=='lgc'>=> humans are not totally in charge of assigning significance and value to events that can be statistically ="trms">measured
entities that become visible through post-="ppl">Humean and post-="ppl">Kantian statistical ="trms">causality ='lgc'>='lgc'>--> ="trms">anthropogenic global warming

="trms">causal factoid


humiliators ='lgc'>[there is no center and we don't inhabit it='lgc'>]='lgc'>:
="lsts lst1">•Copernicus
="lsts lst1">•="ppl">Darwin
="lsts lst1">•="ppl">Freud (displacing the human from the very center of psychic activity)
="lsts lst1">•="ppl">Marx (displacing human ="trms">social life with economic organization)
="lsts lst1">•="ppl">Heidegger
="lsts lst1">•="ppl">Derrida (displacing the human from the center of meaning-making)
="lsts lst1">•="ppl">Nietzsche
="lsts lst1">•="ppl">Deleuze and ="ppl">Guattari
="lsts lst1">•
='lgc'>='lgc'>~= there is no ="trms"nttrm="knowledge,Knowledge">edge ='lgc'>=/= (film Lucy or Neil Tyson series sug="trms">gesting that) there is an ="trms"nttrm="knowledge,Knowledge">edge (of time to see everything perfectly), in some (privilaged) transcendental sphere of pure freedom, Lucy's chair ="trms">literally sitting a VIP box beyond the ="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>--> ="trms">anthropocentrism='lgc'>: ='thdf'>the idea of a privilaged transcendental sphere
="ppl">Kant ='lgc'>='lgc'>--> (although we are limited in ="trms">finitude) our transcendental faculties are at least ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorically floating in space beyond the ="trms"nttrm="knowledge,Knowledge">edge of the universe ='lgc'>='lgc'>--> ='at'>#milieu ='at'>#="nms">tasavof ='at'>#sufism


...هزار و یک hezaro yek
universe of trillions of ="trms">finitudes


='lgc'>[='strcls'>*='lgc'>]thing='lgc'>: a rift between what it is and how it appears


(="ppl">="ppl">Morton > Herman='lgc'>:) human consciousness wants ='strcls'>*to preserve knowl="trms"nttrm="knowledge,Knowledge">edge as a special kind of ="trms">relation to the ="trms">world quite ="trms">different from the ="trms">relations that raindrops and lizards have to the ="trms">world='strcls'>* (='lgc'><='lgc'>-- so d="trms"nttrm="danger,stranger">angerous and so difficult to resist ='lgc'>[='lgc'><='lgc'>-- next level of ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges='lgc'>] ='lgc'>='lgc'>-->) also want to claim that the very status of ='lgc'>[his='lgc'>] utterance is somehow special ='lgc'><='lgc'>== (human) ‘thought’ is given a unique ability to negate and transcend immediate experience
(claims that the human doesn't exist ='lgc'>=='lgc'>=>) elevating the strucure of human ‘thought’ to the ="trms">ontological pinnacle سرمنزل

everything (such as ="trms">modernity) banks on a certain forms of ="trms">ontology and ="trms">epistemology to secure its coordinates


speculative realism, a rogue machinery

saving power='lgc'>:
="lsts lst1">•expecting an eschatological solution from the sky
="lsts lst1">•a revolution in consciousness
="lsts lst1">•a people's army seizing control of the state
="lsts lst1">•

obsessive robots (that hold open the sliding doors of ="trms">history just as they appear to be snapping shut, imprisoning us in ="trms">modernity forever)


='strcls'>*distance='strcls'>*='lgc'>: (the ="trms">schizophrenic defense, “object in mirror,”) a psychic and ideological construct designed to protect me from the nearness of things
="prgrph">-the concept of ‘="trms">nature’ is (such) an “object in mirror” (='at'>#amazon project)
بنداز دور mythical land away ='lgc'>='lgc'>--> a dis-dimension called ‘away’ (door دور) in ="nms">iran (door andakhtan دور انداختن)
(there is no away on this surface we are in) ='lgc'>='lgc'>--> throw away='lgc'>: an optical effect ='lgc'>: there is no loger distances our image from us in a nice, ="trms">aesthetically manageable way, but sticks to us ='lgc'>='lgc'>--> we are glued to our ="trms">phenomenological ="trms">situation (='lgc'>='lgc'>--> entanglement of ="trms">="trms">equipment and quanta ='lgc'>=/= three pigs)

a threatening proximity

“i do not feel ‘at home’ in the biosphere” (yet it surrounds them and penetrates them) ='lgc'>='lgc'>--> most humans feel that way. how one's entire physical being is caught in its meshwork of narezayati نارضایتی
(physical existence carrying with it) a trace of unreality ='lgc'>='lgc'>--> آمدنم بهر چه بود ='lgc'>: “i am not sure where i am anymore. i am at home in feeling not at home.”


one's normal sense of time as a container


="frds scrmbld">Ehsan's ghost/sheikh film ='lgc'>='lgc'>--> demonic in that through them ="trms">causalities flow like electricity


ambient, latin ‘ambo’ means ‘on both sides’


the old art theories that separated sweetness and power collapse
sweetness, it turns out, just is power='lgc'>: the most powerful thing


weather as ="trms">monster

baby learns to distinguish between the vomit and the non-vomit, and comes to know the non-vomit as self


(a ="trms">society in which) growing ="trms">scientific ='strcls'>*awareness of rish='strcls'>* ='lgc'>==changes='lgc'>=='lgc'>=> the ="trms">nature of democracy

back-to-="trms">nature festivals

nihi="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic princes of darkness

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='mywrk'>my work is ='strcls'>*to mix ="trms">stories='strcls'>*

everyday engagements with other kinds of creatures (in my case='lgc'>: ="nms">ajayeb) ='lgc'>=='lgc'>=> opens new kinds of possibilities for relating and understanding

="trms">cosmo="trms">ecology='lgc'>: multiple beings (gods, jinns, ="trms">animals, humans, living, dead, etc.) each bearing the consequences of the others’ ways (of living and dying)

‘the ="trms">ecological ="trms">question’ is about the needs that ought to be met in the ongoing creation of rapports and connections ='lgc'>='lgc'>--> the ="trms">questions are how does this being achieve the task of holding ="trms">onto its existence ='lgc'>=/= “does this being really exist, or is it not a re="trms">presentation”
='lgc'>=='lgc'>=> (="ppl">="ppl">Despret='lgc'>:) ='strcls'>*we may never know (safely and re="trms">liably, either ahead of time or a posteriori) which beings will bear/enjoy the consequences of the concrete attention we give to them='strcls'>*

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on Kate Rich work
feral ='lgc'>='lgc'>--> before or without a political state ='lgc'>--='qstn'>?='lgc'>='lgc'>--> state of ="trms">nature ='lgc'>[a lot of moral political philosophers of the state asking “What was life like before civil ="trms">society='qstn'>?"='lgc'>]='lgc'>='lgc'>--> in feral there are only freedoms ='lgc'>=='lgc'>=> contracts (='lgc'>}='lgc'>='lgc'>--> what cultural ="trms">anthropology has to say about that='qstn'>?)
she is in the ="ppl">Rousseauian tradition of ='strcls'>*how to establish a ‘political ="trms">community’ in the face of the problems of ‘commercial ="trms">society’='strcls'>* (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Rousseau's The ="trms">Social Contract ='and'>& Discourse on the O="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin and Basis of Inequality Among Men)
fighting the ="trms">system ='lgc'>='lgc'>--> feral ="trms">tropes ='lgc'>='lgc'>--> arsenal of the Enlightenment (="ppl">Kant's motto='lgc'>: “Dare to think for yourself!” ='lgc'>='lgc'>~= “I don't follow orders!”), application of Reason in the public sphere of human affairs
with her work we are in the Age of Enlightenment, Age of Reason, resourcing ="trms">authority and legitimacy, ideals of individual liberty and progress ='lgc'>='lgc'>--> Kate's thinking founded on philosophical ="trms">fictions of the 18th century (='lgc'>--="ppl">="ppl">Foucault='lgc'>='lgc'>--> problematic legacy of the Enlightenment)
="lsts lst1">•the legecy of 20th century='lgc'>: (Kate's dialectical negativity) to define and work in negative way, an ‘exit,’ a ‘way out’ ='lgc'>='lgc'>--> transcendental ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Singh, ="ppl">Khan,='lgc'>]
="lsts lst1">•="trms">question of contemporary reality ='lgc'>='lgc'>--> Kate does a totalizing elevation (like many other artists)
="lsts lst1">•the realm of obedience ='lgc'>='lgc'>--> artists’ ="trms">childish attitude of never accepting someone else's ="trms">authority (='at'>#fighting the ="trms">system; should we fight the ="trms">system ="trms">systematically='qstn'>? ='at'>@="frds scrmbld">Nicolas)


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basically everything i do is related to the ="trms">question of ="trms"nttrm="already,spread">reading ='lgc'>='lgc'>--> make us better ="trms"nttrm="already,spread">readers

my ="trms">excessive use of footnote ='lgc'>='lgc'>--> the most decisive indication of the concerns of a text are to be found in its margins ='and'>& no ‘proper’ starting/ending point for ="trms"nttrm="already,spread">reading

each of my performances/projects reflect on their own status as examples of ="trms"nttrm="already,spread">reading/mis="trms"nttrm="already,spread">reading ='lgc'>=/= achieving correct ="trms"nttrm="already,spread">reading

="trms">literature='lgc'>: the problem of mis="trms"nttrm="already,spread">reading (='lgc'>=/= the ="trms">language it uses)
='lgc'>[with De Man='lgc'>]

i have become sensitive to the ="trms">systematic avoidance of the problem of ="trms"nttrm="already,spread">reading, of the ="trms">interpretative or hermeneutic moment, in ="trms">literary analysis and art

all ="trms">language-use is tropological (='lgc'>~ ="trms">rhetorical)


catachresis (the misuse of a word) ='lgc'><='lgc'>--fluid='lgc'>='lgc'>--> ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor (the non-="trms">literal application of a word) ='lgc'><='lgc'>--fluid='lgc'>='lgc'>--> metonymy (in which the name of one thing is put for that of another related to it)

="trms"nttrm="already,spread">readability='lgc'>: the possibility of producing an essential/de="trms">finitive ="trms"nttrm="already,spread">reading ='lgc'>='lgc'>--> closure ='lgc'>=/= further ="trms">interpretation

a ="trms">language which would perfectly fit my multiple identity='lgc'>--persian consciousness
="trms">emboding (belonging to) two bordering cultures='lgc'>: western university and persian tradition of subjectivity
="lsts lst1">•mixture of English and ="trms">Farsi
="lsts lst1">•spontaneous shift of style
="lsts lst1">•
="lsts lst1">•


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learning from academia='lgc'>: committed to ="trms">excessive ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor ='lgc'>+ sriousness of purpose

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(Erikson's) developmental ="trms">stages characterized by a psycho="trms">social crisis of two conflicting forces='lgc'>: (each ="trms">stage that came before and that follows has its own ‘crisis’)
='lgc'>[conflictual psycho="trms">social crisis ='lgc'>='lgc'>--> virtue ='lgc'>='lgc'>~='lgc'>-> (answers to) existential ="trms">questions='lgc'>]

="prgrph">-(0-18 months) Trust / Mistrust ='lgc'>='lgc'>--> Hope
='lgc'>[Can I trust the ="trms">world='qstn'>?='lgc'>]
='lgc'>=='lgc'>=> what constitutes d="trms"nttrm="danger,stranger">angerous ="trms">situations (in life)
="trms">world is undependable, unpre="trms">dictable, and possibly a d="trms"nttrm="danger,stranger">angerous place
='lgc'>[='strcls'>*='lgc'>]trust='lgc'>: syntonic quotient
='lgc'>[='strcls'>*='lgc'>]mistrust='lgc'>: diatonic quotient
='lgc'>='lgc'>--> oral ="trms">stage

="prgrph">-(2-4 years) Autonomy / Shame-Doubt ='lgc'>='lgc'>--> Will
='lgc'>[Is it okay to be me='qstn'>?='lgc'>]
venture out to assert their will ='lgc'>=='lgc'>=> learning about environment
lack/="trms">excess/ridiculed restriction ='lgc'>=='lgc'>=> shame ='lgc'>='lgc'>--> doubt (in dealing with, handling problems)
='lgc'>='lgc'>--> anal ="trms">stage

="prgrph">-(4-5 years) Initiative / Guilt ='lgc'>='lgc'>--> Purpose
='lgc'>[Is it okay for me to do, move, and act='qstn'>?='lgc'>]
autonomy ='lgc'>+ mastery (='lgc'>='lgc'>--> artists who stay at their own autonomy and mastery are fixated at this age)
discourage the pursuit of independent activities ='lgc'>=='lgc'>=> guilt about needs and desires
='lgc'>='lgc'>--> phallic ="trms">stage

='lgc'>='lgc'>---till here we were in the realm of play='lgc'>='lgc'>---

to master trust, autonomy, and industrious ="trms">skills
(i have mastered ‘trust,’ failed at ‘autonomy,’ and overdosing ‘industrious ="trms">skills’)

="prgrph">-(5-12 years) Industry / Inferiority ='lgc'>='lgc'>--> Competence
='lgc'>[Can I make it in the ="trms">world of people and things='qstn'>?='lgc'>]
="lsts lst1">•beginning to grasp the concepts of space and time in more logical, practical ways
="lsts lst1">•="trms">causality
="lsts lst1">•="trms"nttrm="already,spread">reading (is an industrious ="trms">skills='qstn'>?!)
="lsts lst1">•recognizing cultural ="trms">differences (is an industrious ="trms">skills='qstn'>?!)
="lsts lst1">•completing the task
='lgc'>='lgc'>--> latency ="trms">stage

="prgrph">-(13-19 years) Identity / Role Confusion ='lgc'>='lgc'>--> Fidelity
='lgc'>[Who am I='qstn'>? Who can I be='qstn'>?='lgc'>]
concerned with how to appear to others
fit into ="trms">society
(used to be evidenced in career, now in sexual identity ='lgc'>='lgc'>-->) superego identity is the accrued confidence that the outer sameness and continuity prepared in the future are matched by the sameness and continuity of one's meaning for oneself
='lgc'>=='lgc'>=> sense of identity ='lgc'>='lgc'>--> re-establish boundaries (in a potentially hostile ="trms">world) ='lgc'><='lgc'>-- this is difficult because commitments are asked for before particular identity roles have formed
='lgc'>}='lgc'>='lgc'>--> experiment and explore (in a ‘psycho="trms">social moratorium’ ='lgc'>[allowed adolescent role confusion='lgc'>]) ='lgc'>=='lgc'>=> firm sense of identity
(experimentation is about identity formation='qstn'>?) ='lgc'>='lgc'>--> ='lgc'>[="trms">according to Erikson='lgc'>] only when identity is established ='lgc'>[='lgc'>~ experimentation stopped='lgc'>] the ="trms">questions “What have I got='qstn'>?” and “What am I going to do with it='qstn'>?” can be asked
='lgc'>[='strcls'>*='lgc'>]identity='lgc'>: to identify the object of one's fidelity='strcls'>***
="prgrph">-identity crisis for persons of genius is frequently prolonged
='lgc'>='lgc'>-->='qstn'>? genital ="trms">stage

="prgrph">-(20-39 years) Intimacy / Isolation ='lgc'>='lgc'>--> ="trms">Love
='lgc'>[Can I ="trms">love='qstn'>?='lgc'>]
='lgc'>[='strcls'>*='lgc'>]distanciation='lgc'>: “the ="trms"nttrm="already,spread">readiness to isolate and if necessary, to destroy those forces and people whose essence seems d="trms"nttrm="danger,stranger">angerous to our own, and whose territory seems to encroach on the extent of one's intimate ="trms">relations”

="prgrph">-(40-64 years) Generativity / ="trms">Stagnation ='lgc'>='lgc'>--> Care
='lgc'>[Can I make my life count='qstn'>?='lgc'>]
guiding the next generation

="prgrph">-(65-death) Ego ="trms">Integrity / Despair ='lgc'>='lgc'>--> Wisdom
='lgc'>[Is it okay to have been me='qstn'>?='lgc'>]
(only now is able to) develop ="trms">integrity

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you have a ‘bad day’
(in ="ppl">Socrates='lgc'>:) because you are ignorant of ="trms">geometry
(in Feminism='lgc'>:) because you are a man
(in ="trms">communicative capitalism='lgc'>:) because you are ‘boring’


how to plot to take over the ="trms">world='qstn'>?


(="ppl">Rilke)
“I wish to help and expect to be helped. Everyone's eternal mistake is to take me for a healer when, in fact, I am only attracting others, for my own profit, in the ="trms">trap of a simulated assistance.”


(your) ="trms">interview and ="trms">interruption


I would take a bullet for you
/////
you go for the knife and i prepar myself to die

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duty ='lgc'>='lgc'>~= Dienst nach Vorschrift
(the problem is that it is not enough to have a duty, rather, you have to define what ‘duty’ is. that is the only duty)

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MADMAN='at'>#1='lgc'>: i like to think, “i am rich they can't hurt me.”
MADMAN='at'>#2='lgc'>: that's a mistake.
MADMAN='at'>#1='lgc'>: i am being punished for making my job look easy... Although, that kid, guy, he has a spark. He is a pure account man.
MADMAN='at'>#2='lgc'>: and what is that job all about='qstn'>?
MADMAN='at'>#1='lgc'>: i don't know. it's about ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening to people and never saying what's really on your mind.
MADMAN='at'>#2='lgc'>: no. it's about letting things go so you can get what you want.


“I could tell the minute she saw who I realy was, she never wanted to look at me again, which is why I never told her.”
='lgc'>='lgc'>--> i am not telling you anything, because the minute you see who i realy am, you never want to look at me again.

“...but nobody knows what is wrong with themselves, and everyone else can see it ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right away.”

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is this an honour='qstn'>?


(a) better thug


so, one summer evening, I was wrong, ...

once when i was wrong...


thank you for that kind (of an) introduction



i like to make decorations for other people's work

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="trms">Instructions of Shuruppak
“In those days, in those far remote times, in those nights, in those faraway nights, in those years, in those far remote years.”



daftare bimani دفتر بیمعنی
hezar nokte هزار نکته



i can only stutter and telegraph you mutilated message
also i offer the hermeneutic of frustration so that we don't feel we have mastered or understood necessarily



janebe hagh ra gereftan جانب حق را گرفتن ='lgc'>=='lgc'>=> hagh-be-janebi حق‌به‌جانبی


safineye nadan سفینه نادن
safineye nadani سفینه نادانی

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="large lg26" stl="font-size:122%">
Bettina's self almost entirely to be construed within the order of the will


(="ppl">Hillman='lgc'>:) Eros is always curiously weaker than the problem it must deal with. ='lgc'>='lgc'>--> logos is biger than its problem



="lstsrd">1. revolution='lgc'>: changing/disturbing the value ="trms">system
="lstsrd">2. reform='lgc'>: changing/disturbing the ="trms">social norm (hanjar هنجار) ='lgc'>='lgc'>--> eslahat اصلاحات
="lstsrd">3. invention/noavari='lgc'>: changing/disturbing the ="trms">system/institution/sazman
="lstsrd">4. coup d'état='lgc'>: changing/disturbing the people/="trms">apparatus


(amal bar asase='lgc'>:) sonat='lgc'>: gozashte, diruz, anja, anha
گذشته
دیروز


phd='lgc'>: طرح مساله tarh-e masale ='lgc'>='lgc'>--> everything depends on the ways you pattern a niche, a site of strings that you and your collieges are cought long enough

="lsts lst1">•using texture, form, color
="lsts lst1">•using ="trms">embodiments
="lsts lst1">•using optics (in knowing) ='lgc'>='lgc'>--> some ="trms">sort of distance, dis="trms">embodied seeing ='lgc'>='lgc'>--> abstraction, figure,




carnal intellectuality
(intellectual carnality)

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locating ‘shur’ شور del-shur دل شوره (also shuridegi شوریدگی) to the place of the unkown other
so when one has fearful fantacies about others in foreign lands they are in ‘shur’ for them



(psychologically tethered phantasy of the “independent person”='lgc'>:)

='strcls'>**oral fixation ='lgc'>[everything depends on the duration of breast-feeding during the development of libido='lgc'>]='lgc'>:
in ="nms">Iranians='lgc'>: over-fed (more than 12 months) ='lgc'>=='lgc'>=> dependency, needing stimulant
in Balkan='lgc'>: insufficiently fed ='lgc'>=='lgc'>=> طلبکار و ناراضی talabkar narazi dissatisfied and manipulative (in need of oral stimulant ='lgc'>='lgc'>--> for example sarcasm) ='lgc'>[='strcls'>*narazi <='lgc'>='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> tavagho’ توقع='strcls'>*='lgc'>]
(='lgc'>='lgc'>--> early experiences of ="trms">love bound up with various kinds of suffering, and later in adulthood one will look for familiar forms of suffering)
="lsts lst1">•oral fixation='lgc'>: everything related to pleasure ='lgc'>+ pain ='lgc'>+ security ='lgc'>+ sex are all bound together and located in the mouth

='strcls'>**anal fixation ='lgc'>[bowel and bladder control ='lgc'>='lgc'>--> focus of the libido='lgc'>: conflict of to pass or withhold='lgc'>]='lgc'>='lgc'>--> also a time person's ="trms">relationship with ="trms">authority is made. role of super-ego (parents) in toilet training. everything depends on what super-ego says about what you accomplish in the toilet (at the ages of 1 to 3) ='lgc'>=='lgc'>=> creativity / khesasat='lgc'>:
="lsts lst1">•anal-retentive='lgc'>: to hold back ='lgc'>=='lgc'>=> tidy, khasis (='lgc'>~ careful with money), and respectful to ="trms">authority
="lsts lst1">•anal-expulsive='lgc'>: relieved whenever in inappropriate times ='lgc'>=='lgc'>=> sharing personality, give things away,


subjectivity is porous, flow of thoughts without a thinker, self is unnecessary
‘self’ is such an unnecessary ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor for the process of awareness and knowing
the ="trms">question of “who/what am I='qstn'>?” is utterly boring


='lgc'>[title='lgc'>]

might suffer

="ppl">Freud's penis


ignoria


aghsa اقصا
far, farther, to send far, everywhere places, earth
(='lgc'>+ aknaf) ='lgc'>[virtual locality='lgc'>]
='lgc'>--='qstn'>?='lgc'>='lgc'>--> maghsad مقصد (when aghsa overlapse the here and now)



tamrin تمرین üben/training (bazi-e khatarnak) ='lgc'>=/=
tajrobe تجربه Erfahrung/experience (experience in accident ='lgc'>='lgc'>=/=> getting better at driving; or
fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure ='lgc'>='lgc'>=/=> ="trms">science)
='lgc'>='lgc'>--> zehniate shakhshi mobtani bar bardashthaye mobtani bar tajribe ذهنیت شخصی مبتنی بر برداشت‌های مبتنی بر تجربه experiential subjectivity
="lsts lst1">•experience ='lgc'>=='lgc'>=> personal perception
="lsts lst1">•train ='lgc'>=='lgc'>=> ="trms">skill

taghirat va tahavolat-e donya ra az birun ba az bala negah kardan (='lgc'><='lgc'>-- we need more. ='lgc'>[by “we” i mean ="nms">iranians='lgc'>])



="frds scrmbld">Lili's use of pre="trms">position or a conjunction “and” “or” ='lgc'>=='lgc'>=> discourse marker



regarding the ="trms">system, to resist is much more ="trms">interesting than to ="trms">complain

i am worried (as adult) about X's death, because earlier (as ="trms">child) i have wished X's death
="trms">neurotic ="trms">anxiety ='lgc'><='lgc'>== controlling the ="trms">child (bokon nakon بکن نکن) ='lgc'>='lgc'>='lgc'>~='lgc'>~> fear of punishment
="trms">neurotic ="trms">anxiety='lgc'>: unconscious fear that the ='strcls'>*libidinal impulses of the id='strcls'>* will take control (at an inopportune inappropriate time)

شخصیت واقع بین shakhsiat vaghe bin='lgc'>: objectivity montabegh bar subjectivity ='lgc'>=='lgc'>=> truth (in ="trms">science) ='lgc'>+ commitment based on (accepted) reality ='lgc'>[ta'ahod cannot be based on or created by mogheyiat, that means ="trms">situatedness cannot make us feel/care/hate/commit='lgc'>]
شخصیت موقع بین shakhsiat moghe’ bin='lgc'>: ="trms">situated subjectivity ='lgc'>[='lgc'>--="ppl">="ppl">Haraway='lgc'>='lgc'>--> ="trms">situated objectivity ='lgc'>='lgc'>--> commitment based on care='lgc'>]

موقعیت mogheyiat (="trms">situtation, circumstance, condition) ='lgc'>=/= واقعیت vagheyiat (reality)
(='qstn'>?one should) to live by vagheyiat, not mogheyiat
='lgc'>[i am educated to base research and knowl="trms"nttrm="knowledge,Knowledge">edge both on mogheyiat and on vagheyiat ='lgc'>='lgc'>--> crisis of ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edge in ="trms">interpersonal ="trms">relations='lgc'>: to feel about others based on mogheyiat/="trms">situation is a bad idea(='qstn'>?)='lgc'>]
='at'>@="frds scrmbld">Hoda='lgc'>: turning mogheyiat into vagheyiat


(="trms">verb ='lgc'><='lgc'>='lgc'>--> adjective)
do the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right thing (or take the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right side) جانب حق را گرفتن ='lgc'>[a form of closing off distance ='lgc'>=/= dis="trms">embodied seeing='lgc'>] ='lgc'><='lgc'>='lgc'>--> ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">righteous حق به جانب ='lgc'>[a form of ="trms">embodiment, zero distanciation='lgc'>]



“your ="trms">joke is the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right of the other person”


you are hurt ='lgc'>=='lgc'>=> “the other was bad” (is not the con="trms">="trms"nttrm="cluster,club">clusion that is helpfull or capable of giving an opening, and it ends badly)
='lgc'>=/= people make mistakes

roshd رشد ='lgc'>=/= pishraft پیشرفت
roshd ='lgc'>='lgc'>--> shodan, becoming
pishraft ='lgc'>='lgc'>--> to gain, progress,


selfishness ='lgc'>=='qstn'>?='lgc'>=> being nice
khod khahi خود خواهی ='lgc'>=='lgc'>=> nagozashtan-e tasvir/tasavor bad dar digari ='lgc'>["this is me, not you!"='lgc'>]
selfish='lgc'> = good at ="trms">communication (do taraf-e miz khub harf zadan), bad at relating (nazdik shodan)
shakhsiat farasu-negar (cannot see themselves; ='lgc'>='lgc'>~=='qstn'>? selfish personality) ='lgc'>=/= ="trms">narcissistic pesonality (they have better chances for healing ='lgc'>='lgc'>--> small doses of ="trms">narcissism is necessity for self-="trms">interogation and ="trms">integrated ego formation='lgc'>[='qstn'>?='lgc'>])


='strcls'>*="trms"nttrm="danger,stranger">anger is cheating='strcls'>*
(behavior hal, negah be mozu-ha ='lgc'>='lgc'>--> bazi بازی, hoghe حقه ='lgc'>[transvaluated into innocence='lgc'>])


farar az ta'rif-haye ejtemayi فرار از تعریفهای اجتمایی ='lgc'>='lgc'>~='lgc'>-> farar az ejtema فرار از اجتماع

paying attention to others doesn't mean that you are understanding them (in the case of lonliness)

='lgc'>[title='lgc'>]
thousend and one ="trms">questions

dark answers

why ="trms">aesthetics of cooking and feeding new in art doesn't work in ="nms">iran='qstn'>?



negah dogane نگاه دوگانه
='lgc'>[duality='lgc'>] dual perspective='lgc'>: if it is not X then it is Y (='lgc'>=/= X)

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savad سواد='lgc'> = ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, siahe, سیاهه, marginal note

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being ambivalent (dis="trms">interest)='lgc'>: (masking ="trms">anxiety and insecuruty,) gaurding oneself against disapointment, defensive alufeness

ethos of “resistence” ='lgc'>='lgc'>--> moral ="trms">authority ='lgc'>='lgc'>--> moral supeiority movement

="trms">narcissism (of the artist) as part of a process (of building something creative)
="lsts lst1">•="trms">interiorizing things ='lgc'>[is part of ="trms">narcissism='lgc'>]
="lsts lst1">•thinking about things and self's problems ='lgc'>='lgc'>--> ="trms">writer's ="trms">memoir
low self esteem ='lgc'>=='lgc'>=> building up

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“nothing is more important in the ="trms">world than the old ones” ='lgc'>[='qstn'>?!='lgc'>]


liberation ='lgc'>=/= freedom
="lsts lst1">•when it comes to liberation (those liberating actions that someone does, ex='lgc'>: women scarf in ="nms">Iran, etc.), as long as it doesn't hurt anyone else, you just support it
liberation has to do a lot with style, or changing of style
="lsts lst1">•freesom is totally another thing, much more complicated, sometimes is in the op="trms">posite direction of liberation
(i think i might be committed to the freedom of ="nms">Iranians, not their liberation...)



takhlie ehsas (feelings) ='lgc'>=/= takhlie hayajan (emotions ='lgc'>='lgc'>~='lgc'>-> behaiviour)


تعميم
="trms">generalization ta'mim ='lgc'>='lgc'>--> sign of depression
or ='lgc'>--Borges='lgc'>='lgc'>--> a way of abstracttion by forgeting (certain) ="trms">differences='lgc'> = thinking


the ="trms">fable of “alem-e bi amal='lgc'> = zanbur-e bi asal” عالم بی عمل، زنبور بی‌عسل
="prgrph">-this kind of علم ‘knowing’ or knowl="trms"nttrm="knowledge,Knowledge">edge refer to a more personal or subjective understanding of a given problem برداشت
="prgrph">-has nothing to do with ="trms">scientific knowl="trms"nttrm="knowledge,Knowledge">edge


rubah-palangi-e falak روبه پلنگی فلک
trick-rage of ="trms">nature
farib (فریب deep in the view of ="ppl">Nezami regarding ="trms">nature and his own work)
hendu (هندو most used insult word in ="ppl">Nezami)

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="lsts lst1">•='strcls'>*="trms">neurotic='lgc'>: makes a house, doesn't show it to anyone, lives in it alone happy ='lgc'>[='lgc'>='lgc'>--> disability to adapt to reality; (="trms">neurosis is a descriptive term for ‘hidden psychological mechanisms’ ='lgc'>=/= behavior); a form of dis="trms">sociation='lgc'>: ="trms">anxiety, hysteria, phobia, repetition, fantasizing, negativity, cynicism, perfectionism,='lgc'>]
="lsts lst2">◦compulsive need ='lgc'>=/= genuine ="trms">interest in the ="trms">world
="lsts lst2">◦="trms">neurotic caretaker ='lgc'>=='lgc'>=> ="trms">child develops basic ="trms">anxiety ='lgc'>=='lgc'>=> (="trms">imagined) idealized self-image; solution of basic conflict='lgc'>:
="lsts lst3">◾تسليم compliance ='lgc'>='lgc'>--> goodness, ="trms">love
="lsts lst3">◾سلطه aggressiveness ='lgc'>='lgc'>--> strength, leadership
="lsts lst3">◾کناره گیر aloofness ='lgc'>='lgc'>--> wisdom, independence
="lsts lst1">•='strcls'>*psychotic='lgc'>: makes a house, take it ="trms">seriously, invites everyone to come (='lgc'>='lgc'>--> loss of touch with reality)
='lgc'>}='lgc'>=/= richer, more complex, more satisfying personality ='lgc'>='lgc'>--> person ="trms">responds to the ="trms">world with the full depth of his or her spontaneous feelings

="lsts lst1">•old ="trms">world of patience ='lgc'>[='lgc'><='lgc'>== lack of knowl="trms"nttrm="knowledge,Knowledge">edge, sabr konim bebinim chi mishe='lgc'>]
="lsts lst1">•new ='lgc'>[industrial capital='lgc'>] ="trms">world of opportunity ='lgc'>='lgc'>--> proactive (even before action; causing something to happen; ="trms">world, you set it out;)




my problem with celebrity is problem with the victorious cause, when an other has hardened into an iconic ="trms">position, and has become inauthentic with oneself


IHOTcgKYWXg 21:25
hoghe bazi حقه بازی babel
eye='lgc'> = pit of babel چاه بابل, because Harut and Marut, two great magicians where thrown down in a pit under the tower of babel, and the eye have the two in them ='lgc'>='lgc'>--> the capacity to bewitch you if you look into them too long


vafa وفا='lgc'> = mardi مردی
three things doesn't do vafa (loyal)='lgc'>: horse, sword, women
asb, shamshir, zan (اسب، شمشیر، زن)

death='lgc'>:
جان jan ='lgc'>='lgc'>--> father (aflak افلاک)
کالبد تیره kalbod tire corpse ='lgc'>='lgc'>--> mother (like earth, every hand can make her fruit, and bi-vafa بی‌وفا, ="trms">liabl)


put into words='lgc'>: have I been destroyed='qstn'>?


='at'>#workshop on ="nms">Iranian elementary and post-elementary school ="trms">books with adult artists


parde پرده ='lgc'>='lgc'>~= tasvir تصویر

damagh-sh دماغش
dar akhar -sh

حکمت مبتنی بر امور بین‌الذهانی
(hekmat mobtani bar omur-e) beyn-ol-azhajni='lgc'> = common sense


='lgc'>[title='lgc'>]
="nms">ajayeb='lgc'>:
کاتب وحی kateb-e vahy
کاتب وحش kateb-e vahsh

کتاب وحی
کتاب وحش


="trms">pragmatism ='lgc'>='lgc'>--> مصلحت maslahat (chi bayad goft) ='lgc'>=='lgc'>=> alternative truth
less concerned with “reality” or good and bad


='at'>#project='lgc'>: an experiential field inquiry on how people think about randomness in ="nms">Tehran.
what was the last little thing or a ="trms">historical epoch-shaping event that they concider as random='qstn'>?

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="large lg46" stl="font-size:129%">
(in ="nms">apass we use constantly) ghias قیاس, and not esteghra استقرا (inductive reasoning)
="lsts lst1">•استقرا inductive reasoning='lgc'>: X ='lgc'>='lgc'>='lgc'>~=> Y (can be strong or weak) ='lgc'>='lgc'>--> ="trms">epistemic uncertainty (="trms">generalizing or ex="trms">trapolating from ="trms">specific cases to general rules) ='lgc'>[this is related to ‘hypothesis formation'='lgc'> = use of ="trms">specific observations to make ="trms">generalizations ='lgc'>--(='qstn'>?being replaced by)='lgc'>='lgc'>--> discovery-based ="trms">sciences, in which ‘hypothesis formation'='lgc'> = ="trms">data-mining, analysis of (large volumes of) experimental ="trms">data with the goal of finding new patterns or cor="trms">relations, and further='lgc'>: machine learning and automated theorem proving ='lgc'>}='lgc'>--replacing='lgc'>='lgc'>--> (="nms">ajayeb's kind of) “="trms">natural ="trms">history” emerged in 16th century (='lgc'><='lgc'>== describing and classifying plants, ="trms">animals, minerals) which is becoming more about popular audiences='lgc'>]
="lsts lst1">•deductive reasoning='lgc'>: X ='lgc'>=='lgc'>=> Y (is valid or invalid) ='lgc'>='lgc'>--> کل به جزء (applying reductively general rules that hold over a closed domain of discourse)
="lsts lst1">•='lgc'>[artist's most used process of reasoning:='lgc'>] صغرى کبرى syllogistic reasoning (قیاس)='lgc'>: X ='lgc'>=/= Y ='lgc'>=='lgc'>=> Z (or='lgc'>: some A are B, some B are C ='lgc'>=='lgc'>=> some A are C ='lgc'>[which is often wrong='lgc'>], nesbat dadan chizi az yek nafar be deigari نسبت دادن چیزی به دیگری) ='lgc'>='lgc'>--> premise's pattern of distribution is the key (='lgc'>~ case)
="lsts lst1">•abductive con="trms">="trms"nttrm="cluster,club">clusions='lgc'>: finding the simplest or most likely explanation for the observations ='lgc'>[='lgc'>='lgc'>--> many forms of con="trms">="trms"nttrm="cluster,club">clusions are due to the lack of time in the process of reasoning. when we give feedback (‘fast diagnosis’ ='lgc'>[='lgc'>='lgc'>--> is that why ="ppl">Lacan is useful='qstn'>?='lgc'>]) in ="nms">apass we have initially 2 minutes to make con="trms">="trms"nttrm="cluster,club">clusions from observations, which later is deepened in the duration of block ='lgc'>='lgc'>--> کلی گویی='lgc'> = making sense of what is going here in order to guess what is going on elsewhere='lgc'>]
="lsts lst1">•

(='qstn'>?am i learning about and moving my art into) formal ="trms">sciences='lgc'>: ="trms">language tools concerned with characterizing abstract structures described by sign ="trms">systems ='lgc'>=='lgc'>=> providing information/knowl="trms"nttrm="knowledge,Knowledge">edge about the structures used to describe the ="trms">world
="prgrph">-a formal logical ="trms">system with its content targeted at the real things
="prgrph">-all their statements are analytic
='lgc'>=/= synthetic statements (pro="trms">positions are true by how their meaning relates to the ="trms">world)

‘="trms">natural ="trms">sciences’ using tools from formal ="trms">sciences and validated by ‘peer review'='lgc'> = refereeing='lgc'> = ='strcls'>*the process of subjecting somebody else's work='strcls'>*

issues with artistic feedback that i have directly encountered='lgc'>:
="lsts lst1">•our abilities for observation are ="trms">questionable (='lgc'>='lgc'>--> apprehend what you notice)
="lsts lst1">•our abilities for induction are ="trms">questionable (='lgc'>='lgc'>--> movement from observation)
="lsts lst1">•our abilities for inference are ="trms">questionable (='lgc'>='lgc'>--> connecting with something other and elsewhere)
="lsts lst1">•our abilities for ="trms">questioning are ="trms">questionable (='lgc'>='lgc'>--> risking what you know ='lgc'>+ constructing ="trms">interest)
='lgc'>}='lgc'>='lgc'>--> feedbacks are performative, perspectival, descriptive, discoursive, ="trms">affective, ="trms">fabulous, ="trms">rhetorical, allegorical, experimental, speculative, agonistic, antagonist, sadistic, funny, rude, brute, masochistic, direct, ="trms">sympathetic,


='lgc'>[two (organic='qstn'>?) ways of learning:='lgc'>]
='strcls'>**learing through ="trms">networked syntax='lgc'>: meaning emerges as ="trms">network, something new must be ="trms">interconnected to others, cognition works in the ="trms">network='lgc'>: a subject ="trms">matter must be linked to dozen other things in order to be congnized ='lgc'>=='lgc'>=> something disconnected from their ="trms">network is something meaningless موضوع‌ها به صورت ارتباطات ذهنی مرتبط با هم ='lgc'>[='lgc'>--='qstn'>?='lgc'>='lgc'>--> mental intelligence='lgc'>: cannot learn something random='lgc'>]
='lgc'>=/=
='strcls'>**learing through syllable, unconnected unit of something new (an arbitrary syllables هجا‌های بی‌معنی) can be cognized without previous links ='lgc'>[='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">linguistic intelligence هوش زبانی, can learn new ="trms">language easy='lgc'>]

='lgc'>}='lgc'>='lgc'>--> ='lgc'>[although i am against and strongly hate arbitrary syllables='lgc'>] perhaps we need both, because sometimes ="trms">internalizing an alien syllable (via ="trms">linguistic intelligence) might nest and flower their own random meaning ="trms">networks, in a way that is not possible in mental intelligence



="trms">according to behavioral ="trms">neuro="trms">science, psychology soon will have been a myth
the move to the “hard” and biologically inspired ="trms">science about consciousness-related processes ='lgc'>{constitutive reductionism='lgc'>: ‘brain activity ='lgc'>=='lgc'>=> mental processes'='lgc'>} ='lgc'>=='qstn'>? end of psychology (and therefore='lgc'>: end of art='qstn'>? -because both always create ='strcls'>*speculative molds='strcls'>*) ='lgc'>='lgc'>--> which discipline will install an ='strcls'>*understanding the psyche='strcls'>*
economically='lgc'>='lgc'>--> ="trms">neuro="trms">science will grow while psychology shrinks
='lgc'>[everything will depend on which reductionism you ascribe to them='lgc'>]

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ideology='lgc'>: wrong ="trms">questions

='lgc'>[parable of two side of a coin='lgc'>] tolerance='lgc'> = other side of harassment
(='lgc'>--Zizek='lgc'>='lgc'>--> the pseudo concept of) tolerance actually means “don't harassment me”

when you lack concrete politics ='lgc'>=='lgc'>=> moralizations


we are no longer ="trms">interpolated or addressed by power
politics of self-realization ='lgc'>='lgc'>--> anti-bureaucratic creativity of artist ='lgc'>='lgc'>--> post="trms">modern capitalism='lgc'>: (='lgc'>[pretends to be='lgc'>] no longer hierarchical bureaucratic but) creative ="trms">interactive auto="trms">poetic

="large lg38" stl="font-size:107%"> (='at'>@="frds scrmbld"nttrm="Leonardo">Leo='lgc'>:) ethics ='lgc'>=/= morals
='strcls'>*ethics ='lgc'>='lgc'>--> my consistency with myself, fidelity to my own desires (which is transvaluated as external and part of ="trms">social ="trms">system)
='strcls'>*moral ='lgc'>='lgc'>--> the ="trms">symmetry of my ="trms">relation to other humans (which is transvaluated as individual and ="trms">internal, “don't do to me what you don't want me do to you”)
being immoral out of principle, to act in a certain way as part of a fundamental existential choice.
being immoral (destroying men's lives) while being truly ethical (faithfull to her chosen path)
(="ppl">Nietzsche, the philosopher of) ='strcls'>*immoral ethics='strcls'>* (='lgc'>=/= unethical morality)

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='lgc'>[='strcls'>*='lgc'>]death drive (inerested in fucking, cannot being-with)='lgc'>: ='strcls'>*to lead organic life back into the inanimate state='strcls'>*, to return to an inorganic state (-we are talking ="trms">symbolically not biologically) ='lgc'>[='lgc'>=/= eros (="trms">interested in ="trms">love, life, sex, and being-with, the ="trms">world is very vivid to eros)='lgc'>]
='lgc'>='lgc'>-->='lgc'>{image of the eskimo piercing through the ice and snow='lgc'>}='lgc'>='lgc'>--> ='strcls'>*Destruction as the Cause of Coming Into Being='strcls'>* (for the subject for whom the ="trms">world is prosaic ="trms">matter-of-fact ='lgc'>=/= vivid)
="prgrph">-(we live in a ="trms">society that we are no longer ="trms">interpellated ='lgc'>='lgc'>-->) does death drive and archive drive have to do with one another='qstn'>? destruction and archiving...
="prgrph">-girl with the red dancing shoes, undeadness of ="frds scrmbld">Laurent, wanting to see himself in the image of that which cannot be destroyed (!!), his unbearable ='strcls'>*nostalgia for a lost harmony='strcls'>* ='lgc'>[followed by ="frds scrmbld">Hoda and ="frds scrmbld">Arjang='lgc'>] (-is that why they negate ="trms">love='qstn'>? because they cannot ="trms">love but still want to be alive='lgc'>: ='lgc'>[the drive='lgc'>] to remain alive after they are dead)
(their ="trms">relation to the city night='lgc'>:) they drive, Trieb, ='lgc'>[in a ="ppl">Lacanian sense='lgc'>: all drives are partial to the death drive (because='lgc'>:)
="lstsrd">1- every drive pursues its own extinction
="lstsrd">2- every drive involves the subject in repetition
="lstsrd">3- every drive is an attempt to go beyond the pleasure principle, to the realm of ="trms">excess ='strcls'>*jouissance='strcls'>*(='lgc'>: enjoyment experienced as suffering ='at'>@="frds scrmbld">Sana)='lgc'>]
(death drive ='lgc'>=/= dying)='strcls'>*
with death drive we are at the dimension of the undead (spectral undeadness is the domain of the drive) ='lgc'>='lgc'>--> “horrible fate of being caught in the endless repetitive cycle of wandering around in guilt and pain”
(="ppl">Lacan='lgc'>:) deep inside they desire to return to the preoedipal fusion with the mother's breast (='lgc'>--='qstn'>?='lgc'>='lgc'>--> to ‘touch’ without ="trms">love, ‘will’ without desire)
‘death drive’ belongs to the suicidal tendency of (="trms">symbolic order of) ="trms">narcissism ='lgc'>: (turning ‘libido’ into a) re="trms">presentation of indestructible life
(in the ="trms">neurotic's fantasy of the subject with death drive) there is no connection with object ='lgc'><='lgc'>== object is defined as the Other's ="trms">demand ='lgc'>='lgc'>--> they have to ‘fuck’ them
="prgrph">-accourding to Zizek='lgc'>: there is only one drive='lgc'>: death drive, which is such sexualized

="ppl">Freud='lgc'>: “civilization='lgc'> = a reaction formation” (an effort to counter death drive)

="large lg26" stl="font-size:109%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

pedagogies of ="trms">affect and/or feeling ='lgc'>='lgc'>--> ='at'>@="frds scrmbld">Hoda
understanding, curating, and fomenting public feelings
political/="trms">aesthetic ="trms">imaginaries


bache
بچه='lgc'>: (in ="ppl">Rumi) object sexy-erfani ابژه سکسی عرفانی



(="nms">iranians='qstn'>?) mix ='lgc'>=/= tangle (='qstn'>?non="nms">iranians)



motley
miscellaneous
="trms">lecture consisting of haphazard patchwork of sections
a ="trms">jester is usually dressed in motley
mexican garden='lgc'>: a model of motley and devotion, of rapt attention to the ="trms">birds it draws

what was the ="trms">imaginary homeland (='lgc'>=/= re="trms">membered homeland) for ="nms">Iranians='qstn'>?

“here, forms and shapes revel themselves through patient inquiry and the luxury of enough carried water to let you trace them.”



to think about X='lgc'> = to change X
we change the subject
we get some info='lgc'>: there are 5 people in the room. but when we bring that information into thought (because of how we feel and of our believes ='lgc'>=='lgc'>=>) we start to bend the 5 to 6 or to 50 ='lgc'>='lgc'>--> a try to change the reality ='lgc'>=/= thinking in calm condition using ="trms">science, information, conversation

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bipolar ='lgc'>='lgc'>--> mood disorder ='lgc'>='lgc'>--> ="trms">relationship of the self with emotions
borderline ='lgc'>='lgc'>--> personality disorder ='lgc'>='lgc'>--> ="trms">relationship of the self with the ="trms">world (of subjects)
="trms">narcissist ='lgc'>='lgc'>--> personality disorder ='lgc'>='lgc'>--> ="trms">relationship of the ego with the ="trms">world

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people who grew up in ="nms">iran and former soviet countries ='lgc'>='lgc'>--> tajrobeye doganegi تجربه دوگانگی (they lived through contradictory experience) ='lgc'>='lgc'>=/=> settle down or grounded subejctivity ثبات sabat
“I like to ="trms">travel” ='lgc'>[='lgc'>='lgc'>~= escape from one's self گریز از خود goriz az khod ='lgc'>: need to be everywhere but here='lgc'>]
="lsts lst1">•zamineye sargardani بیقراری restlessness (='lgc'>='lgc'>='lgc'>~=> escape) ='lgc'>--sold='lgc'>='lgc'>--> nomadic
="lsts lst1">•zamineye narezayati نارضایتی dissatisfaction ='lgc'>--sold='lgc'>='lgc'>--> critical
="lsts lst1">•zamineye konjkavi کنجکاوی curiosity ='lgc'>--sold='lgc'>='lgc'>--> knowl="trms"nttrm="knowledge,Knowledge">edge
="lsts lst1">•zamineye majarajuyi ماجراجویی adventure ='lgc'>--sold='lgc'>='lgc'>--> ="trms">wonder

(a ='lgc'>[not always wanted='qstn'>?='lgc'>] form of relatedness in ="trms">interpersonal ="trms">relationships)
mentor ='lgc'>='lgc'>~= rahnama راهنما


(when someone is) angry='lgc'> = ="trms">anxiety ='lgc'>+ depressed ='lgc'>+ obsessive–compulsive vasvasi ='lgc'>+ pessimist bad-bin ='lgc'>+ negative ='lgc'>+ offender motejavez
direct speech رک صریح  بی پرده rok sarih bi-parde harf zadan='lgc'> = saying the real and truth in the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right place that is necessary and almost an ="trms">obligation ='lgc'>=/= parde-dari provocation

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note on the workshop of anarchive in Zsenne ="nms">apass summer 2018
(my issues with Manning's ="trms">presentation of) process philosophy ='lgc'>='lgc'>--> a ="trms">system-builder mode of thinking ='lgc'>='lgc'>--> ='strcls'>*saying something (="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right) about every single thing at once='strcls'>*
="prgrph">-process philosophy puts forward the will and desire for “change,” therefore it developes a resistant to change (='qstn'>?)
="prgrph">-it tend to be a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics without physics ='lgc'>[='qstn'>?!='lgc'>] (when a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics provoke less ="trms">interest for ‘-physics’ and more for the ‘="trms"nttrm="metaph,metamorph,metabol,metal">meta-’ /and why is that a problem='qstn'>?) ='lgc'>[='lgc'>=='lgc'>=> ="ppl">="ppl">Barad is much more useful for me now='lgc'>]
="prgrph">-the real ="trms">question of the workshop remained “how to define what i like (such as ‘anarchive’) that it remains open at all time to the ‘more’ and ‘multi’='qstn'>?” ='lgc'><='lgc'>-- and they provide an elusive non-de="trms">finition of the term, impossible to pin down. because accourding to Manning when you pin down an idea/practice by its de="trms">finition it becomes “fixed,” and fixity is ="trms">categorically bad at all times ='lgc'><='lgc'>-- there is a desire to create a hygienic concept immune to corruption and hierarchy. Manning is alert to certain hierarchies ='lgc'>=='lgc'>=> not acknowledging other hierarchies that precisely emerge out of that (='lgc'>='lgc'>--> preserve the ‘health’ of ='thdf'>the idea of anarchive. ='lgc'>[='lgc'><='lgc'>-- maybe we need to let concepts rot='qstn'>? ='lgc'>='lgc'>--> de="trms">compose='lgc'>])
Manning's elusiveness='lgc'>: (i have become hyper-conscious about qualities that endow in="trms">finite freedom of thought to human subjects...)
="lsts lst1">•elusive thought طفره (='lgc'>=/= volatile فرار) ='lgc'>='lgc'>--> Spiderman's mode of freedom (-you can never catch him ='lgc'>+ in="trms">finite flexibility ='lgc'>+ ) (the effect of Spiderman on himself is that his moves are “amazing”)
="lsts lst1">•elusive thought ='lgc'>='lgc'>~='lgc'>->='qstn'>? mystical
="lsts lst1">•elusive thought ='lgc'>=/= modest thought limited by curiosity
="lsts lst1">•
“hierarchy as the bad object” ='lgc'>=='lgc'>=>
="lsts lst1">•to escape thinking about your own ="trms">agency (='thdf'>for example what your name and reputation does='qstn'>? what are the precise ="trms">responsible consequences of your particular ="trms">position='qstn'>? your ="trms">position involves not only the ="trms">book you ="trms">write or the argument you make, it involves also your name and reputation, the currency of your gender, your mode of charisma and ="trms">authority, your ="trms">affective ="trms">techniques, your ="trms">network enacted, and so on.)
="lsts lst1">•to escape naming the engineering talents and ="trms">skills that are necessary to assemble (for example the senseLab website)
="lsts lst1">•to escape ="trms">epistemological commitment (the ="trms">question of='lgc'>: ='strcls'>**how is my ="trms">vocabulary ="trms">crafted for whom='qstn'>?='strcls'>**)
="lsts lst1">•
it is not clear (but i can maybe guess about it, Manning's commitments are)='lgc'>:
="lsts lst1">•(learning from ="ppl">="ppl">Haraway='lgc'>:) what they have witnessed ='lgc'>[hierarchies='qstn'>? ='lgc'>==commit='lgc'>=='lgc'>=> anti-archive='lgc'>]
="lsts lst1">•(learning from ="ppl">="ppl">Despret='lgc'>:) which bodies they care for ='lgc'>[the autists='qstn'>? ='lgc'>==commit='lgc'>=='lgc'>=> elusive creativity='lgc'>]
="lsts lst1">•(learning from ="ppl">="ppl">Kenney='lgc'>:) where are their alliances پیوستگیها ='lgc'>[with multiculturalism='qstn'>? ='lgc'>==commit='lgc'>=='lgc'>=> democracy's logos of ="trms">difference='lgc'>]
="lsts lst1">•(learning from ="ppl">Verran='lgc'>:) how their ="trms">="trms">equipments are ="trms">crafted ='lgc'>[by processual ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='qstn'>? ='lgc'>==commit='lgc'>=='lgc'>=> in="trms">finity='lgc'>]
="lsts lst1">•(learning from ="ppl">="ppl">Stewart='lgc'>:) how their ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor is built ='lgc'>[by conceptual description='qstn'>? ='lgc'>==commit='lgc'>=='lgc'>=> non-habituality='lgc'>]

(because of her immense intelligence she cannot be normal, but that doesn't mean she can prescribe normativity, and issue a command ='lgc'>[in terms of the “de-” or “anti-“='lgc'>] or order a claim of reality ='lgc'>[in terms of “an-” or “ab-“='lgc'>])

="prgrph">-Manning's “philosophy of event” (='lgc'>=/= multi="trms">species ethnography, i prefer working with the ="trms">animal idea, because there is no way you can make philosophy out of ="trms">animal, they always relentlessly ="trms">contingent and ="trms">historically ="trms">materially ="trms">specific)

="prgrph">-Manning's notion of impersonality ='lgc'>=='lgc'>=> ‘people are exchangble’ ='lgc'>+ ‘the work is what is important and not “you”’ ='lgc'>[='lgc'>='lgc'>--> ='strcls'>*="trms">techniques of impersonality='strcls'>* has being used in sufism and ="nms">iranian mysticism. i have seen how the special effects of impersonality is used in political projects, making of soldiers, master-disciple ="trms">relationship, and so on
="prgrph">-look at the cool impersonality of the ="trms">scientific ="trms">language (depriving them of their own ideological status)
="prgrph">-early 19th century ="trms">modern public space was reinventing and operating with impersonality='lgc'>: individuals are ="trms">systematically habituated not to return the gaze of the other.
='lgc'>=/= i am actually very much attracted to persons. i am ="trms">interested in their personality. the “you” is what i fall in ="trms">love with, not the ‘abstract link'='lgc'>='lgc'>--> (Manning's) peripheral perceptivity ='lgc'>=/= (i am trying to learn) to describe what is in front of me (which is never easy)='lgc'>]

="prgrph">-Manning's notion of “the problem gives the ="trms">question to be asked of it” ='lgc'>=/= the ="trms">question problematizes

="prgrph">-focus on “sedimentation” (='lgc'>='lgc'>--> where is the coexistence of contrasts for them='qstn'>?)

“decontextualization”='lgc'>: their ="trms">technique of concept-making (='lgc'>=='lgc'>=> claims of reality, of nunhuman, etc.)
='lgc'>[decontextualization is a very d="trms"nttrm="danger,stranger">angerous way of ="trms">crafting concepts. there are other ways, committed to the ="trms">contingencies of the ="trms">historical ="trms">material ="trms">world of multi="trms">species. ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor of conceptualization that i am learning from ="ppl">="ppl">Stewart is about the ='strcls'>*quality of an access to part of a ="trms">world='strcls'>* ='lgc'>=/= decontextualization='lgc'>]='lgc'>--so='lgc'>='lgc'>--> i say we need ‘concepts’ and not ‘philosophy’='lgc'>:
='strcls'>*philosophy (as practiced by M&M and ="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Alex)='lgc'>: claiming the ="trms">nature of reality
='strcls'>*concept='lgc'>: a figure you make in order to do a limited ="trms">situated work

“conceptualization='lgc'> = fortification” استحکامات
(to fortify one's own work with concepts ='lgc'>=='lgc'>=> settlement)

Manning's af="trms">finity with in="trms">finitly, more, and multi ='lgc'>='lgc'>--> what is their ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor is doing for them='qstn'>? commits them to the nonhabitual. (resisting to name their habits, depriving them of thier habitual labors) ='lgc'>[='lgc'>=/= ='mywrk'>my work on descriptive practices='lgc'>]

="prgrph">-i want to know about their ="trms">="trms">empirical tools that make ="trms">translation-work visible (='lgc'>=='lgc'>=> decom="trms">position), not their conceptual descriptions ='lgc'>[='lgc'>=/= textured description with ="trms">thick details ='lgc'><='lgc'>== i really think the devil is in the details!! ='lgc'>}='lgc'>='lgc'>--> art of noticing things='lgc'>]
="prgrph">-i want to know how Manning is compromised into desiring what she is doing. ='lgc'>[compromise='lgc'>: being exposed or made ="trms">liable to d="trms"nttrm="danger,stranger">anger, suspicion, or disrepute. ='lgc'>--the way she told the ="trms">story of her practice had a difficult sense of success in it, of being cool and correct at every turn, uncompromised. (='lgc'><='lgc'>-- why is this a turn-off for me='qstn'>?)='lgc'>]

for ="trms">aesthetic, political, ethical reasons i want Manning to address in their work='lgc'>:
="lsts lst1">•the ="trms">question of ="trms">apparatus ='lgc'>='lgc'>--> working within an ="trms">apparatus of thinking in order to get somewhere in a sustained way. i want them to name their ="trms">apparatus of ="trms">literary production. how they engage with the ="trms">interface, ="trms">data-set, grammar, and ="trms">literacy of their reservoir.
="lsts lst1">•the ="trms">question of infrastructure ='lgc'>='lgc'>--> how they balance the possible and the acceptable, the balance of action, tools, and the built environment
="lsts lst1">•the ="trms">question of ="trms">technology ='lgc'>='lgc'>--> how they take apart the tool from its context of involvements and referentialities
="lsts lst1">•the ="trms">question of political orientation ='lgc'>='lgc'>--> how they have accepted the democratization of knowl="trms"nttrm="knowledge,Knowledge">edge and multiculturalism (='thdf'>the idea of “knowl="trms"nttrm="knowledge,Knowledge">edge for everyone” ='lgc'>[='lgc'>='lgc'>--> there is a very thin line between the impulse to democratize and commodify knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>]; ='lgc'>--could multiculturalism be radical capitalism in action='qstn'>?! ...faking diversity to build more diverse companies ='lgc'><='lgc'>-- “lip service”='lgc'>: to just say something but not actually do it)
='lgc'>[='lgc'>='lgc'>--> the hegemony and ="trms">horror of “="trms">different experience” of the so-called ="trms">different cultures (a form of racism='qstn'>?)='lgc'>]
='lgc'>[multiculturalism ='lgc'>=/= trans-="trms">species='lgc'>]
='lgc'>[multiculturalism ='lgc'>=/= eurasia='lgc'>]
='lgc'>[='lgc'>='lgc'>--> the hegemony and ="trms">horror of “the completely ="trms">different” (='lgc'>=='lgc'>=>='qstn'>? de="trms">skilled ="trms">society)='lgc'>]

Manning='lgc'>: “in senseLab we work with the people who don't use ="trms">language, don't ="trms">write, etc.” (='lgc'><='lgc'>-- what does that legitimates, conceals, or smuggles='qstn'>? what ="trms">sorts of hierarchies and ideologies of status emerge out of that='qstn'>?)

="prgrph">-as the philosopher of nonintentionality how did she ="trms">responded (="trms">paranoically='qstn'>?) to our intents when ="trms">questions where asked='qstn'>?
="prgrph">-as the philosopher of discord how did she ="trms">responded to disagreement='qstn'>?


(='qstn'>?how do you tell the tale of) ='strcls'>*your adventures سلوک and achievements کرامت='strcls'>* (karamat va soluk)
(why self-promoting is such a turn-off='qstn'>? it makes the ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listener into someone to convince or win over into the Förderung of the speaker. ='lgc'>[with ="ppl">Campbell:='lgc'>] self-="trms">marketing creates a ‘="trms">perverse knowl="trms"nttrm="knowledge,Knowledge">edge’ about the work of the speaker, that means you give information about ‘healthy’ parts of your practice, your achievements and moral/="trms">material awards, with ='thdf'>the ='thdf'>assumption that the ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listener is going to make a good decision about the ‘halo effects’ of the speaker, but in fact you are made ‘brand ="trms">literate’)
or ='lgc'>[it is seems elementary but neccesory to ask Manning:='lgc'>] what is the ="trms">difference between advertisement and knowl="trms"nttrm="knowledge,Knowledge">edge='qstn'>?


there are innumerable ways to adapt to the ="trms">world without creating a philosophical understanding of the ="trms">world

(Manning) “we feel the force of form. this kind of beauty has nothing to do with an external ="trms">aesthetic judgment.” (='lgc'>='lgc'>--> how the personal judgment is not worthy of philo when a tsunami is coming or one is on the way of being gang raped='qstn'>?)


during the workshop Manning remains the center of command. she constantly “knows” (better). and she insists that through letting go of our critical thinking the participants can understand her notions ='lgc'>=='lgc'>=>='qstn'>? how can she not build disciples='qstn'>?!

on production
replacing the name of ‘production’ with ‘but we must leave a trace’ (which exactly do let ='thdf'>the notion of production sneak back in under an other name)

(Manning on p.16 5th paragraph is an ='thdf'>example of an) unaccountable un="trms">situated abstract claim of reality='lgc'>:
="lsts lst1">•unaccountable ='lgc'>='lgc'>--> where do you stand saying this='qstn'>?
="lsts lst1">•un="trms">situated ='lgc'>='lgc'>--> for whom is this good='qstn'>?
="lsts lst1">•abstract ='lgc'>='lgc'>--> how you are saying it='qstn'>?

='thdf'>the notion of “care for the event”
='lgc'>=/= perspectives
='lgc'>=/= subjects
='lgc'>=/= persons

“occasion itself creates its subjects” (='lgc'><='lgc'>-- you are a subject inside the occasion, how can you stand out and say that='qstn'>?)

(Manning) creating a concept of care ='lgc'>=/= care as actually practiced in ="trms">different parts of the ="trms">world by people
(what is the politics of not caring='qstn'>?)

Manning's ="trms">rhetoric of reasoning='lgc'>: ‘virtuous’
telling soft wisdom tale with an emotional twist at the end and how she did the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right thing and came out clean and cool ='lgc'>='lgc'>--> rectitude

her text has become all about the achievements of senseLab with a cover of high philosophical abstract conceptualization (='lgc'>='lgc'>~= fortification)
='lgc'>=/= taking ='strcls'>*risk='strcls'>* (='lgc'>=/= adventure) of talking about the real problems that you face in doing/thinking
='lgc'>=/= abstraction as the challenge of bringing ="trms">specificity and ="trms">imaginative traction

“adventure” is not the name of the game for me, for two reasons='lgc'>:
="lstsrd">1. Manning brought her concept of ‘adventure’ to Belgium='lgc'>: the land of Tintin, poster of the moderinst adventure ="trms">agency sold by the image of the individual blond univerasal truth-seeker exporting company who always wins by de="trms">finition, Tintin is the one who doesn't have a culture and always others have culture in his ="trms">stories
="lstsrd">2. i have been researching europeans who came for an “adventure” to ="nms">iran in the last millennium (such as ="ppl">Olearius), and it doesn't look good. when europeans go out of their center to east it is adventure (or ="trms">anthropology), that means othering and feeling the ="trms">differences of the other in order to feel outside. but when, for example ="nms">iranians go to Europe, they never feel they are there for “adventure,” they are there to learn. the mode of adventure plays this role in the colonial dynamic of “going out there”

(my fundamental ="trms">difference with her is that) for Manning (and ="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Alex)='lgc'>: “philosophy is a ="trms">priori to ="trms">storytelling” ='lgc'>[='lgc'>=/= ="ppl">Serres='lgc'>]


="prgrph">-why did i behave the way i did in the workshop='qstn'>?
="prgrph">-was it my politeness, ="trms">routine, habit of respect='qstn'>? what are the consequences of my ="trms">specific way of (non)relating to her figure as a master, knower, seer, in ="trms">relation to that which she offers and re="trms">presents='qstn'>?
="prgrph">-why the scandalous was ="trms">responded to, assimilated, burried, swallowed in the way it did in the workshop='qstn'>?

rethinking emergence='lgc'>:
="prgrph">-with ='thdf'>the idea of “let it emerge,” was it herself that emerged because of us='qstn'>? (apply emergence-thinking to her figure in the workshop)
="prgrph">-how a collective resentment “emerged” in the participants='qstn'>? (apply emergence-thinking to the participants)
="prgrph">-how hierarchies “emerged” in the workshop='qstn'>? and what are they='qstn'>?

to be ungraspable for the ="trms">market ='lgc'>=='lgc'>=> ='qstn'>? (="trms">marketing the self)
to be unintelligible for the university ='lgc'>=='lgc'>=> ='qstn'>? (devitalizing the university)


="trms">questions='lgc'>:
="lsts lst1">•decontextualization, as an artistic ="trms"nttrm="already,spread">ready-at-hand tool of concept-making, does it do good or bad to knowl="trms"nttrm="knowledge,Knowledge">edge and ="trms">imagination (as it is practiced by the people who use it) and how='qstn'>?
="lsts lst1">•facing the challenge of bringing ="trms">specificity and ="trms">imaginative traction to our objects of attention, how do we build nontranscendental abstractions='qstn'>?
="lsts lst1">•and, why self-promoting is such a turn-off='qstn'>? (projecting a self-image of being cool and correct)
how do you (not, and why not) tell the tale of your adventures and achievements='qstn'>? or, how can we ="trms">respond to the ‘="trms">demand for the mobilization of desire’ in the economy of attention that Manning brought with herself='qstn'>? and how that economy is ="trms">different from that of ="nms">apass='qstn'>?



="large lg34" stl="font-size:101%"> in the spectrum of ‘auto-ism’ (not the pathological term for developmental disorder) ='lgc'>['auto-’='lgc'>: from ="trms">Greek αὐτo-, “self"='lgc'>] ‘being ="trms">socially inept, being with oneself,’ we can also locate ‘allism’ ='lgc'>['allo’='lgc'>: from ="trms">Greek ἄλλος, állos, “other”, “else"='lgc'>] ='lgc'>='lgc'>--> al="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic='lgc'>: ‘to be ="trms">skilled at being with the ="trms">different other (assumed human)’

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eurocentric ='lgc'>=/= european
="lsts lst1">•i actually ="trms">love “european.” i learn from it all the time. how does the ="trms">world looks like from here.
="lsts lst1">•but eurocentrism is horrible. they assume an o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin and displace it to any place/time ='lgc'>='lgc'>--> it happens when a philosopher tries to be anti-western but assuming the same o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of thinking for everybody else and not taking the time to become ="trms">interested in the (non)thinking forms of no="trms">neuropeans


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='at'>#workshop on 3D animation all on Nude Descending a Staircase
inspired by minute 16 of “Pink Slime Caesar Shift” (2018)


“there is much more to you that meet the eye.” the motto of transformation in secular capitalism, sang by Jane Fonda and Transformer Optimus Prime

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rese="trms"nttrm="search">archer's ="trms">questions
in your obscure (elaborate and awkward) meditations, (='qstn'>?can we ask='lgc'>:) what is sacrificed, what is recooked, canibalized, chewed over, and eventually buried='qstn'>? in which economy of pleasure and pain is this mobilized='qstn'>? which harmful (or hedonistic) ="trms">sensualism is deployed='qstn'>? which ="trms">hallucinating enfant is ="trms">writing='qstn'>? which raw ="trms">material is being transformed into the gold of humanity='qstn'>?
="prgrph">-the ="trms">question of will='lgc'>: which ="trms">world is murdered and repopulated by the act of (your) will alone='qstn'>?

a research ="trms">method of starting a conversation, for ="nms">apass
='strcls'>*take me to you ="trms"nttrm="already,spread">reader='strcls'>* ='lgc'>='lgc'>--> bring me to the subject who you think is ="trms"nttrm="already,spread">reading you, receiving your work in some ="trms">sort,

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few things (that i hate hysterically) that i think i urgently need (and any artist) to have a very good grasp of (within ="trms">modern capital economy)='lgc'>:
="lsts lst1">•="trms">marketing (='lgc'>='lgc'>--> ="trms">integrated ="trms">storytelling)
="lsts lst1">•="trms">fashion (='lgc'>='lgc'>--> manipulative regimes of time and place)
="lsts lst1">•journalism (explanatory ="trms">technologies of news and opinion, vox, kurzgesagt, corporate media, immersive journalism, forensic ="trms">aesthetics)
="lsts lst1">•politics (='lgc'>=/= political ="trms">science)='lgc'>: achieving and exercising ="trms">positions of governance that have control over ="trms">communities
="lsts lst1">•hollywood/comics (='strcls'>*corporate-produced ="trms">fiction='strcls'>* ='lgc'>='lgc'>--> business-decisions connecting cross-overs; ideas of='lgc'>: customer and merchandise)


i can't shake off ='thdf'>the idea that behind every ="trms">marketing strategy there i a predatory behavior concealed


='strcls'>***there is nothing quite so humiliating and disempowering as trying to prove the truth='strcls'>***

‘trying to prove the truth’ is the worst ="trms">position you can find yourself in and it means you are fucked. because you are doing it to empower yourself in the face of a biger power that lies and claims you. the conditions that had let that happen are the ="trms">question, not the truth of the ="trms">matter ='lgc'>='lgc'>--> ='thdf'>that is why i find journalism most of the time useless

impossibility of having an ="trms">interview with ="nms">iranians (myself in="trms"nttrm="cluster,club">cluded)='lgc'>: ='lgc'>[='lgc'><='lgc'>==='qstn'>? chaotic subjectivity='lgc'>]
deflection ='lgc'>='lgc'>--> dodging='lgc'>: not giving meaningful answers ='lgc'>: gradations of non-answers you are receiving
taking a keyword, repeating it, sounds like answering the ="trms">question, introducing a nonsequitur to trip up the host
='lgc'>=='lgc'>=> more confused ='and'>& less informed

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='at'>#project Puchberg landscape Austria
shifting baseline syndrome='lgc'>: reshaping the landscape and forgetting what was before ='lgc'>=='lgc'>=>='lgc'>{ (new) reality='lgc'> = shaped and ruined landscapes
(Emirates was for me such reality of shaped ruin)
admiring one landscape and its biological entanglements (Puchberg Austrian meadows, with it cows and horses, place of beauty and leisure) ='lgc'>==entails='lgc'>=='lgc'>=> forgetting many others ='lgc'>='lgc'>--> ‘forgetting’ (='lgc'>~ privileging one assemblage over others) ='lgc'>==remakes='lgc'>=='lgc'>=> landscapes
(yet) ghosts point to forgetting, show how living landscapes are imbued with earlier tracks and traces
( specters in grasslands...)


in ="nms">apass (i can't pose problems until) we must address these ="trms">question='lgc'>:
="lsts lst1">•European ="trms">heritage of creating conviviality شادمانی قابل آمیزش (and very good at it)
="lsts lst1">•='thdf'>the idea of democracy as a political project اکثريت نجيب (soft ways of being together)
="lsts lst2">◦secularism of artistic research دين ناوابستگى (registers of logos)

='lgc'>[most of the times our collaborative research artistic practices explicate ‘soft ways of being together’ ='lgc'>=='lgc'>=> a condition in which no one knows better than the other='lgc'>]

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the accelerationist ="trms">fable of “running before walking”
ask any ="trms">scientist and it comes to this. any problem caused by progress is because it has been going too fast. but the direction of its movement remains intrinsic to ='thdf'>the idea of human
...

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='at'>@="frds scrmbld">Hoda='lgc'>: to be very careful with the fetish of “refugee's suffering” ='lgc'>='lgc'>--> turning a ="trms">serious political problem (geopolitics of western ="trms">intervention, europe's economic neocolonialism) into a (sentimental liberal) humanitarian concern ='lgc'>=='lgc'>=> avoiding critical political analysis

='qstn'>?a ="trms">different program='lgc'>: not to be yourself
to bring our struggles together (not our so-called cultural ="trms">differences)

refusal to ="trms">integration is problematic as ="trms">integration (into host's pleasure principle)

authentic imperialism has always been multicultural

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on ="trms">affect
="trms">affective character practice of retrospection='lgc'>: a bit pensive and passive, a bit slow and solemn='qstn'>?

1970s and 1980s ="trms">anthropology of emotion='lgc'>: how feelings variously fix and stick through ="trms">different com="trms">positions of ="trms">language and discourse ='lgc'>=/= ="trms">anthropology of ="trms">affect='lgc'>: how some feelings slip, evade, and overflow capture ='lgc'>=='lgc'>=> ='strcls'>*creative ="trms">methods to collect evidence of environments making and shaping bodies in ways more complex than and ="trms">ontologically distinct from the ="trms">poetics on hand to describe it='strcls'>*

='strcls'>**="trms">poetics may quite possibly be all that we have, it certainly isn't all that we are='strcls'>**

='lgc'>[='strcls'>*='lgc'>]politics='lgc'>: permutations of evolving power ="trms">relations and our reflexive attempts to negotiate and manage them

='strcls'>*="trms">affect theory='lgc'>: an effect of the ="trms">world as much as a frame for viewing it

industry working also on ="trms">affect, push confidently ahead, operationalizing their own idio="trms">syncratic theories of ="trms">affect toward the manufacturing of new regimes of ="trms">technological knowl="trms"nttrm="knowledge,Knowledge">edge on how bodies feel (Apple buying Emotient, SoftBank's emotional robot, collective AI cloud)

sp="trms"nttrm="already,spread">read of popu="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list anti-establishment sentiments
feelings increasingly become the primary field for strategizing, ="trms">measuring, and experiencing politics with global precarity
="lsts lst1">•="trms"nttrm="danger,stranger">anger on the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right
="lsts lst1">•fear on the left
="lsts lst1">•="trms">anxiety at large

="trms">affect='lgc'>: nonconscious intensities variously activating and deactivating bodies
emotion='lgc'>: those feelings that fix into place through a variety of discursive practices

="trms">methods of mining feeling
projects of knowing become projects of power ='lgc'>: ="trms">narratives seeking to close the ="trms">affect-emotion gap

The Flash TV series character's motivation are more experienced as a ="trms">story, for example, a goal, a personal pep talk, a collective call to arms='lgc'>--and not as momentum and force ='lgc'>='lgc'>--> ="trms">affect's sheer momentum

...effect as ="trms">affect's long ="trms">history breaking on a shore

countervailing forces of sense and ="trms">story

to inspire a sense of critical urgency

="trms">affect ='lgc'>=='lgc'>=> theory is of the ="trms">world it so describes

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contemporary tendencies in participatory art='lgc'>:
="lsts lst1">•='strcls'>**ongoing struggle to find artistic equivalents for political ="trms">positions='strcls'>**
="lsts lst1">•tensions between quality and equality, singular and collective ="trms">authorship
="lsts lst1">•sub-themes of education and therapy

='strcls'>***invention of a popular mass audience (in Italian Futurist serate 1910 onwards)

the gaps between='lgc'>: theory, practice, cultural policy, audience reception

anarchic and ="trms">eroticised happening-art

“participation='lgc'> = collectivism ='lgc'>=/= capitalism”

='at'>@="frds scrmbld">Eszter='lgc'>: (='qstn'>?the “ideological” in) participation in a welfare state ="trms">social democracy

the ‘project’ as a privileged vehicle of utopian experimentation at a time when a leftist project seemed to have vanished from the political ="trms">imaginary (in Europe)

='strcls'>*changing identity of the audience across the 20th century='strcls'>* (Bishop ='and'>& ="ppl">="ppl">Crary on this topic)

='strcls'>*artistic models of democracy='strcls'>* ='lgc'>--tenuous='qstn'>?='lgc'>='lgc'>--> actual forms of democracy

to refute the commodity-object in favour of an elusive experience

(Bishop='lgc'>:) today's participatory art is often at pains to emphasise process over a de="trms">finitive image, concept or object. It tends to value what is invisible='lgc'>: a group dynamic, a ="trms">social ="trms">situation, a change of energy, a raised consciousness.

hit-and-miss field trips

the more one becomes involved, the harder it is to be objective – especially when a central component of a project concerns the formation of personal ="trms">relationships

comfortable outsider status='lgc'>: impotent but secure in one's own critical superiority

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only working with (that seems to be) your idea

(the problem of) being always so deliberate and cautious

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="ppl">Hillman

like the conver of his ="trms">book (myth of analysis), an ="trms">internal drama externalized ="trms">materialized in the media, sci-fi ="trms">fabulations of violence and war (such as Game of Thrones) are perhaps projects that also ="trms">craft and give form to what is inside='lgc'>: dragon, torture, journey, landscape, getting caught, etc.

what are art's investments in psychology today='qstn'>?

all (in="trms"nttrm="cluster,club">cluding artists) must envision suffering and illness as something “wrong” ='lgc'>=/= the fantasies, feelings, and behavior arising from the ="trms">imaginal part of ourselves are ='strcls'>*="trms"nttrm="search">archetypal='strcls'>* in their sickness and thus ='strcls'>*="trms">natural='strcls'>* ='lgc'>='lgc'>--> (those odd irrationalities) ='strcls'>***are required for life='strcls'>***
='lgc'>='lgc'>--> then what is there to analyze='qstn'>? (='lgc'><='lgc'>-- relevant ="trms">question for ="nms">apass)

“unconscious” and “psychodynamics” are ='strcls'>*fantasies that could be replaced with better ones='strcls'>*

(="ppl">Hillman's ="trms"nttrm="search">archetypal psychology) ='strcls'>**asks the psyche to move with its sickness into life='strcls'>**

(to discover) a sense of soul in the sufferings of Psychopathology ='lgc'>: ='strcls'>***something lives in me that is not of my own doing='strcls'>*** (='lgc'>='lgc'>--> demon, psychic force,,,) to take soul with one wherever one goes and to react to life in terms of this soul

="trms">symbolic meanings, insights, eros, body, craziness, the ='strcls'>*lower aspects of the gods='strcls'>* ='lgc'>='lgc'>--> the freedom to ="trms">imagine and to feel psychic reality

“inner reality” ='lgc'>='lgc'>--> called up by ego ='lgc'>=='lgc'>=> individuality='lgc'> = to be peculiar, to be peculiarly what one is, with one's own odd patterns of ="trms"nttrm="search">archetypal ="trms">responses

='heart'>♥='strcls'>***we are never only persons; we are always also Mothers and Giants and Victims and Heroes and Sleeping Beauties='strcls'>*** (='lgc'><='lgc'>-- what i am learning from psychoanalysis)

the mythic appears within the ="trms">language, observation, and theories even of ="trms">science

recent attempts to move out of analysis='lgc'>: (='at'>@="frds scrmbld">Aela)
="lsts lst1">•group therapy
="lsts lst1">•sensitivity training (='lgc'>='lgc'>--> ="nms">apass)
="lsts lst1">•="trms">love-ins
="lsts lst1">•blowing-the-mind with ="trms">drugs
="lsts lst1">•

='lgc'>[='strcls'>*='lgc'>]analysis (is too potent) is too much a part of this century's self conception ='lgc'>--requirement='lgc'>='lgc'>--> of ego psychology
(='lgc'>[apollonic aim of enlightening consciousness ='lgc'>='lgc'>-->='lgc'>] enlightened ='strcls'>*egoization='strcls'>* of the psyche ='lgc'>=/= ='strcls'>*a darker and softer kind of life='strcls'>* ='lgc'>='lgc'>~='lgc'>-> end of ="trms">neurosis, end of analysis, end of consciousness...) analysis ='lgc'>--in-20th-century='lgc'>='lgc'>--> rediscovering the soul and reawakening its ="trms">imagination
(rethought ='lgc'>='lgc'>-->) ='lgc'>[='strcls'>*='lgc'>]analysis='lgc'>: essentially as ="trms">imaginative activity (or an activity of the ="trms">imaginal realm) as it plays through all of life ='lgc'>='lgc'>--> ='lgc'>[='thdf'>the idea of one's “="trms">fable” ='lgc'>~='lgc'>] ='strcls'>***what is the fantasy he has of what he does='qstn'>?='strcls'>***

analysis is an ='strcls'>*enactment='strcls'>*
enactment necessitates ='strcls'>*myth='strcls'>*='lgc'>: a tale about its ritual

mysogyny ='lgc'><='lgc'>-- manifestation of the western, protestant, ="trms">scientific, apollonic ego

='strcls'>****="ppl">Hillman (penetrating the analysis in ="trms">accordance with mythical perspective)='lgc'>:
='strcls'>*="trms">transference ='lgc'>='lgc'>--> ="trms">erotic='strcls'>*
='strcls'>*unconscious ='lgc'>='lgc'>--> ="trms">imaginal='strcls'>*
='strcls'>*="trms">neurosis ='lgc'>='lgc'>--> dionysian='strcls'>*

="prgrph">-what are the manifestations of ego in ="nms">ajayeb='qstn'>?

="prgrph">-please let's have a darker kind of light...



(="ppl">Keats='lgc'>:) ="trms">world='lgc'> = the vale of soul-making ='lgc'>}='lgc'>=='lgc'>=> you'll find out the use of the ="trms">world

(="ppl">Hillman='lgc'>:) psychoanalysis='lgc'>: something one learns through “analysis” ='lgc'>='lgc'>--> processes of the mind, heart, and soul (that were not in="trms"nttrm="cluster,club">cluded in the field of psychology in the ="trms">past century)

(Jung='lgc'>:) depth psychology='lgc'>: an ="trms">ontology of the soul based on ="trms"nttrm="search">archetypes

(a -logy that allows the) soul's speculative function


="ppl">Hillman proposing a deep uncertainty concerning the root ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor, the true myth of the work (of analysis)

mystes
epoptes (an initiate in the Eleusinian mysteries; one who has attended the epopteia)
shaman
an initiator
guru of the body='strcls'>*

root ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor of psychology (='qstn'>?)

(until 1700='lgc'>: pattern='lgc'> = patron) ='lgc'>--="ppl">Hillman='lgc'>='lgc'>--> to discover this pattern ='lgc'>[the general myth of our field='lgc'>]='lgc'> = to search for our patron='lgc'>: the father who creates and is the creative principle in us

='lgc'>[because='lgc'>] ='lgc'>[we are uncertain of what we are:='lgc'>] we are uncertain of our ="trms">author, from whom would come both our ="trms">authority and our authenticity

tracing things back ='lgc'>='lgc'>--> preserves of the mother-="trms">childhood and family (dominanting psychology) ='lgc'>='lgc'>--> we come to her='lgc'>: ='strcls'>***="trms">materialism='lgc'> = maternalism (in acceptable disguise)='strcls'>***

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="large lg30" stl="font-size:106%"> (with the critical ="trms">bestiaries magazine idea) is ='mywrk'>my work about defining a new mode of cultural discourse='qstn'>?

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="prgrph">-philosophy (like mathematics) is a ="trms">priori disciplines (or has an a ="trms">priori ="trms">methodology) at its core
="prgrph">-the posibility of ='strcls'>*true answers='strcls'>* for “artistic ="trms">questions”(='qstn'>?) ='lgc'>--='qstn'>? can anybody outside your field be made to care whether you're ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right='qstn'>?
a ="trms">priori ='lgc'>=/= ="trms">contingent
higher-order truths of...
self-supporting ="trms">community of experts (= ="trms">trap)
“philosophy is garbage, but the ="trms">history of garbage is scholarship” -Burton Dreben

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act of cultural and economic exchange
act of reciprocal exchange, of creative ="trms">mutuality (to benefit in a myriad of ways related to our professional status, our institutional ‘worth,’ the ="trms">social and cultural capital perceived to be attached to the ‘="trms">networks’ in which we operate)
='lgc'>[to ="trms">interrogate='lgc'>] concepts of artistic labor and value
time, labor, and the creative investment that was ="trms">embodied within ='lgc'>[the object that you make='lgc'>]
='lgc'>[you might start with='lgc'>] requiring a catalogue containing critical essays to institutionally ‘legitimate’ your exhibition ='lgc'>--yet='lgc'>='lgc'>--> sophisticated, playful and ="trms">interesting ways to comment on and engage
='strcls'>*numerous ways in which cultural forms (in this case contemporary art) are ="trms">simultaneously entangled in a number of spheres of meaning, value and mediation='strcls'>* ='lgc'>=='lgc'>=> activate ongoing dialogue
='lgc'>[='strcls'>*='lgc'>]capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">marketplace='lgc'>:
="lsts lst1">•people in both established and emerging ‘global’ economies forced to fulfill their everyday needs
="lsts lst1">•‘the ="trms">market’ is ="trms">naturalised and reified within ="trms">social ="trms">relations in ways we don't necessarily always recognise or acknowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>--> suffused and ="trms">sublimated within creative production, our lexicon and ="trms">gestures
(19th century ="trms">anthropology's) ='thdf'>the idea of ='lgc'>[='strcls'>*='lgc'>]alterity='lgc'>: understanding how ‘other,’ ‘primitive’ ="trms">societies operated ‘outside’ of ="trms">modernity ='lgc'>--assumption='lgc'>='lgc'>--> ‘small scale’ ="trms">societies exchange (barter, gift exchange, and so on) would always, with evolution, give way to more ‘sophisticated’ means of trade
="lsts lst1">•Malinowski (study of the Kula ring) ='lgc'>='lgc'>--> form of producing and reifying power ="trms">relations
="lsts lst1">•Mauss (gift economies) ='lgc'>='lgc'>--> gifts as stand alone ="trms">systems ='lgc'>+ other kinds of economic structures
="lsts lst1">•="ppl">Strathern (Melanesian gift exchange) ='lgc'>='lgc'>--> how personhood is a malleable concept that is both implicated in, and created by, conceptions of individuality (tripartite views of people as constituted of a mind, body and spirit), or dividuality (persons as constituted from multiple essences and ="trms">social ="trms">relations, in="trms"nttrm="cluster,club">cluding the giving and receiving of gifts) ='lgc'>+ how gender is both studied and understood in the acts leading up to the performance of gift exchange
="lsts lst1">•Appadurai () ='lgc'>='lgc'>--> ‘things’ have ‘="trms">social lives'that can be studied in ="trms">relation to the ="trms">different spheres of use
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> (our understanding of) the human capacity for unlimited modes of developing creative forms of exchange and economic ="trms">systems

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https://mapmagazine.co.uk/notes-contemporary-art-and-="trms">anthropology

operations of state="trms">craft='lgc'>:
="lsts lst1">•queuing in ="trms">social security offices
="lsts lst1">•filling in tax forms
="lsts lst1">•circulation and arrival of letters ="trms">demanding council tax payments
="lsts lst1">•census taking
="prgrph">-
='lgc'>}='lgc'>='lgc'>--> ="trms">social organization that seems so habitual (mundane and ordinary) ='lgc'>=='lgc'>=> unreflexively experienced

state's ordinariness ='lgc'>='lgc'>--> irresistible enchantment ='lgc'>='lgc'>--> overwhelming power ='lgc'>='lgc'>='lgc'>~='lgc'>~> super="trms">natural trance-like experiences state seem to engender in populations ='lgc'>=/= state as a rational entity

='strcls'>*capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">market is a faith-based ="trms">system='strcls'>* ='lgc'><='lgc'>== concealed practices of divination and the ‘conjuring’ of value and capital from what in many cases are im="trms">material voids

unmasking of its practices (='lgc'>='lgc'>~= faith ='lgc'>+ skepticism) ='lgc'>=='lgc'>=> state power

mutant forms of ="trms">technological self-subjugation

(Weber's) magic='lgc'>: coercive proceduralism ='lgc'>='lgc'>--> managerial practices that characterise biopolitics

='lgc'>[='strcls'>*='lgc'>]census taking='lgc'>: pre-determined ="trms">categories (like race, nationality, gender and political persuasion) are set out as objectively existing taxonomies (='lgc'>+ ‘="trms">data’ manually gathered from individuals to ‘fit’ those ="trms">categories) and thus summon ='lgc'>[a term with magical implications purposefully employed here='lgc'>] a population into being
="prgrph">-McClanahan

census ='lgc'>=='lgc'>=> statistics='lgc'>: factish object='lgc'>: hybrid and unstable (possibly inaccurate) yet fetishised and faith-based ="trms">technologies that possess the ability to transform (the individual parts of ="trms">social and cultural groups into a sacred somatic whole ='lgc'>[='lgc'>~ people/nation='lgc'>])='lgc'>='lgc'>--> biopolitics
="prgrph">-can art succeed in transforming such a ‘whole’ into free and autonomous individual beings='qstn'>?

references to panopticon ="trms">society
(='qstn'>?which camera angles sug="trms">gest) ="trms">naturalization of sur="trms">veillance culture



='lgc'>[title='lgc'>]
='strcls'>*observational ="trms">aesthetic='strcls'>* ='lgc'><='lgc'>== convergences of contemporary art and ="trms">anthropology

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='lgc'>[="nms">ajayeb ='lgc'>='lgc'>-->='lgc'>] concept or theory ='lgc'>='lgc'>--> (a training in) absorption ='lgc'>+ attention ='lgc'>+ framing ='lgc'>=/= truth effect

='lgc'>[title='lgc'>]
Whatever Professor

='lgc'>[why ="nms">apass asked me to do their website's='lgc'>] indexing='lgc'>: (a shrewd and thoughtful creativity in) the first ="trms">interpretation of a content's body ='lgc'>=/= presuming a standard taxonomic form
='lgc'>=='lgc'>=>
="lsts lst1">•surprises
="lsts lst1">•styles of critical thought generates power in twists of voice and ="trms">craft
="lsts lst1">•
allows one please to de="trms">monstrate the ="trms">wonder
“We ask our ="trms"nttrm="already,spread">readers to perform the jamb when ="trms">language overruns the mental breathing that ="trms"nttrm="already,spread">reading entails.” (Lepselter)
="lsts lst1">•or, nothing disappears ='lgc'>='lgc'>--> You breathe the air you're given. (“I felt ripples from a rape in the seventeenth century, behind a barn somewhere in Romania, where generations later my bitter grandmother disparaged her ="trms">children without knowing why.”)
="lsts lst1">•or, words sediment next to something laid low
="lsts lst1">•or, (index as in) to point sideways ='lgc'>='lgc'>--> shifter's only meaning is the object it happens to point to
="lsts lst1">•drawing figures, hooks, asterisks
="lsts lst1">•or, placing what's structural, ="trms">technical, ="trms">transferential, pulped, leaking, intense
='lgc'>{things='lgc'>: an ="trms">integrated thin layer to epitomize and abstract in new ways how people are hooked up with their ="trms">technologies; parsing and criss-crossing some of the built-in ="trms">categories and new needs of the people who are using it;='lgc'>}


things that do the ="trms"nttrm="already,spread">reading, editing, assembling

='strcls'>*every edit ='lgc'>=='lgc'>=> (set off a cascade of='lgc'>:)
="lsts lst1">•word falls
="lsts lst1">•Rubik's Cubes
="lsts lst1">•="trms">tropes
="lsts lst1">•infrastructures
="lsts lst1">•genres
="lsts lst1">•rhymes
="lsts lst1">•off-rhymes
="lsts lst1">•tonal flips
="lsts lst1">•half-steps

='lgc'>[com="trms">positional ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening='lgc'>]
one ="trms"nttrm="already,spread">reads aloud ='lgc'>+ the others ='strcls'>*="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening com="trms">positionally='strcls'>*

='at'>#="trms">writing exercise='lgc'>:
following out the impact of things (words, thoughts, people, objects, ideas, ="trms">worlds) in hundred-word units

theoretical reflections get ="trms">folded into the analytic, observational, and ="trms">transferential ways we move
(="ppl">="ppl">Stewart ='lgc'>+ ="ppl">Berlant)

aftershocks of a shock you can't point out

(we shouldn't always ask) “where does the misery come from='qstn'>?”

="large lg22" stl="font-size:117%"> designers ="trms">imagined a still life, not a life="trms">world where we show up to build things out

evaluative critique ='lgc'>=='qstn'>? (mental habit of) demagnetizing things (for the sake of clarity)

proliferation of little ="trms">worlds...

="trms">story='lgc'> = relay, weiterleiten, رله

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in fact i have never been working on ='thdf'>the notion of ="trms">nature, my topic of research, rather have been all along ="trms">zoology



score='lgc'>: creating disorder out of order
='at'>@="frds scrmbld">="frds scrmbld">Lilia



wry ='lgc'>='lgc'>--> wryly کج معوج شده

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paleonymy (use of a preexisting word in a new context) ='lgc'>='lgc'>--> we are stuck with old skeletons ="trms">neurotic words ='lgc'>[that are not mutating='lgc'>] (='thdf'>for example man, woman, ="trms">animal, black, etc.) ='lgc'>[='lgc'>=/= hope for mutation, random emergence, sudden ="trms">epistemic newness='lgc'>]
(="ppl">Avital='lgc'>:) ='strcls'>*="trms">language='lgc'> = the house of being='strcls'>*
(not to think emancipatory ='lgc'>='lgc'>-->) we live in ="trms">language, we are structured and destructed by ="trms">language
we can struggle, move, shift meanings, but never can erase or repress meanings
(="ppl">Freud showed) that if you think you can be oblivious with things and do away with things and have erasure without remanence, it will go in the state of latency (underground) just to blow up in your face later (the ‘return’ of the repressed has bal="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic velocities) ='lgc'>--="ppl">Derrida='lgc'>='lgc'>--> you have to work through with meaning and ="trms">language (otherwise the old meanings always come back, you are never ="trms">responsible enough with old meanings)

a word, becomes a thorn in our collective thigh
(what i am learning ='strcls'>*="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor='strcls'>* from ="ppl">Avital > ="ppl">Derrida) something looks wrong, (instead of jumping on it and tagging it out,) first say why it is ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right, what necessitated and motivated it, why it had to be there='lgc'> = ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor='lgc'>: locate the problem zone ='lgc'>+ say why it had to be there (why it rhymes with what)

(mistake or glitch ='lgc'>=/=) error='lgc'>: an exemplary error that teaches you, that had to be made to get where you are going, you had to get into this zone (and as traumatic as it might be) it was neccesory and necessitated by the ="trms">system that was pushing you forward, it pushed you toward a place of error and blindness and forgetting

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practice of ='strcls'>*="trms">worldly thinking='strcls'>* with ="ppl">="ppl">Stewart
vivid ="trms">pragmatics
weird robust realism of deobjectified de="trms">literalized things ='lgc'>=/= ="nms">ajayeb
to cor="trms">respond with ='at'>#telegram media
constitutive differings

teenage='lgc'>: self-division between the move to surge out in a risky ="trms">worlding and the labor of return alone and weighted

festering ='lgc'>+ sheltering

“When everything else has gone from my brain—the President’s name, the state capitals, the neighborhoods where I lived, and then my own name and what it was on earth I sought, and then at length the faces of my friends, and finally the faces of my family—when all of this has dissolved, what will be left, I believe, is topology='lgc'>: the dreaming ="trms">memory of land as it lay this way and that.” Dillard > ="ppl">="ppl">Stewart

rock-solid otherness

sitting on the granite curb... ='lgc'>--="ppl">="ppl">Stewart='lgc'>='lgc'>--> sitting on a threshold of expressivity
(="ppl">="ppl">Stewart's) ="trms">intercorporeal ="trms">intermundane ="trms">world ='lgc'>=/= dull ="trms">naturalism

(dead ="trms">matter ='lgc'>=/=) the capacity to cor="trms">respond with a multiplicity of continuous ="trms">worldings that are both plastic and ="trms">dense ='lgc'>='lgc'>--> grounds us

indeterminate lines of force ripple across the ="trms">phenomena of a field ='lgc'>='lgc'>--> ="trms">materiality ='lgc'>=='lgc'>=> ‘our thought='lgc'>: multidimensional ="trms">contingent overdetermined’

='strcls'>**we re="trms">member in ="trms">stories of accidents, sledding, and labors='strcls'>**


emerging in circulations (or)
resting in stone (or)
the facades of strip malls

com="trms">positional ="trms">writing='lgc'>: an as="trms">sociational register (of connections and ="trms">differences) that ="trms">worlds object-reals ='lgc'>[real='lgc'>: a tangle of elements thrown together in a radical com="trms">position='lgc'>]

="trms">social-="trms">material ="trms">world='lgc'> = com="trms">position='lgc'> = prismatic ='lgc'>='lgc'>--> for people who are='lgc'>:
="lsts lst1">•attuned to them (or)
="lsts lst1">•identified with them (or)
="lsts lst1">•hostile to their existence (or)
="lsts lst1">•tired of them (or)
="lsts lst1">•ex="trms">cited to see their outline on the horizon (or)
="lsts lst1">•sharply ex="trms"nttrm="cluster,club">cluded from them (or)
="lsts lst1">•

the way ="ppl">Attar (in the labor of a ="trms">worlding) ="trms">write in Tazkirat al-Awliya ='lgc'>: describing a saint's biograpphy, is a ="trms">world, is a com="trms">positional node
="trms">matter-form ="trms">worlding landscape and event ='lgc'>='lgc'>--> the saint is is sent into a spin
a perspectival ="trms">agency ='lgc'>='lgc'>--> things jump into ="trms">relation ='lgc'>+ unglued
Tazkirat al-Awliya='lgc'>: energies distribute across a field of subjects-objects-bodies-="trms">trajectories-="trms">affects

accrual and loss

...realm of killed off things

perception, context and cause
located nowhere in particular (or)
in some ="trms">paranoid hyper-place

under what spell did things happen or half-happen or start to happen and fail='qstn'>?

="ppl">="ppl">Stewart='lgc'>: theory (drawn through ="trms">writing)='lgc'> = com="trms">positional attunement

="trms">difference and repetition (='lgc'>+ potentiality and loss) ='lgc'>=='lgc'>=> reals

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knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>: view from nowhere ="trms">onto the ="trms">world ='lgc'>=/= knowing='lgc'>: participation in ongoing ="trms">mutually constitutive processes in the ="trms">world

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رواقى
stoicism='lgc'>: “detachment ='lgc'>=='lgc'>=> clear thinking”
psychological independence ='lgc'><='lgc'>== ='strcls'>*stoicism='strcls'>* (='lgc'><='lgc'>='lgc'>~='lgc'>~)='lgc'>='lgc'>--> ="trms">causality ='lgc'>=/= ="trms">anxiety

philosophy shows many ‘theories about ="trms">causality='lgc'> = ways to reduce ="trms">anxiety’ ='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> our experience sometimes require us ='strcls'>*to go farther than the ="trms">instrumental (="trms">causal)='strcls'>* and to discover a place where disorder may be reestablished in the movement and contra="trms">diction

='strcls'>*anecdotic ="trms">causality='strcls'>*
(='lgc'>[in ="nms">apass we constantly do='lgc'>] the practice of using) ='lgc'>[='strcls'>*='lgc'>]anecdote='lgc'>: expressive ="trms">causalities='strcls'>*
anecdote='lgc'>: the ="trms">intersection between the artist (patient) and feedback (therapist) ='lgc'>='lgc'>--> circular ="trms">causality ='lgc'>='lgc'>--> (helps the feedbacker or therapist) ='strcls'>*to understand and create another way of thinking about disorder and confusion='strcls'>*


stoic distinction='lgc'>: event which are dependent on one's ='strcls'>*will='strcls'>* ='lgc'>=/= events which are in the realm of one's ='strcls'>*desires='strcls'>* (one which one has no control)
='lgc'>='lgc'>--> closely related to the (Seligman's) ='strcls'>*="trms">causal attribution='lgc'>: a theory of ="trms">contingent ="trms">causality ="trms">affecting the subject in her or his ="trms">interpretation='strcls'>*

="lsts lst1">•نسبت دادن attribution ='lgc'>=/= explanation (behavior assigned to its cause) ='lgc'>=/= inference (quality/attribute assigned to the ="trms">agent's observed behavior)
="lsts lst2">◦can we do without ='strcls'>*explanatory style='strcls'>*='qstn'>? (a person's ="trms">causal dimensions of stability and globality) ='lgc'>='lgc'>--> ="trms">past dealing (optimism, pessimism, etc.)
="lsts lst2">◦can we do without ='strcls'>*locus of control='strcls'>*='qstn'>? (a person's locus conceptualized as ="trms">internal) ='lgc'>='lgc'>--> future dealing (fate, hope, etc.)

stoic philosophy ='lgc'>==resulting='lgc'>=='lgc'>=> therapy
(='lgc'>[Holakouee's='lgc'>] stoic conception of) ='strcls'>****therapy='lgc'>: it is not the events which make people suffer but rather the perception they have of the events='strcls'>****


="ppl">Aristotle ='lgc'>=='lgc'>=> totality of ="trms">causal explanation of the event
his theory of four causes ='lgc'>[="trms">material, efficient, formal, final='lgc'>] is limited by the eternal ="trms">relation between the subject (the creator) and the object (the created)
="lsts lst1">•='lgc'>[(let's say) ="ppl">Aristotle is creating an='lgc'>] anecdotic ="trms">causality='lgc'>: the search for a remote event, apparently insignificant, which has as much impact as the ="trms">material event which is efficient, formal, or final

Antique law ='lgc'>='lgc'>--> effort to reduce the event to an equation ='lgc'>==permit='lgc'>=='lgc'>=> determination of the ="trms">responsibility='lgc'>: the primary cause ='lgc'>=='lgc'>=> to reduce the overwhelming richness of reality in movement
='lgc'>='lgc'>--> in obsessional perspective of ="trms">scientific research='lgc'>: reduce the quantity of information to make the reality clearer (more coherent) ='lgc'>='lgc'>--> (a series of signs in hermeneutical perspective ='lgc'>==permit='lgc'>=='lgc'>=>) “the image (the event) ='lgc'>=/= the background (the sum of the events)”

(anecdote ='lgc'>='lgc'>~=) myth='lgc'>: an illustrative and contradictory example ='lgc'>='lgc'>--> the defense against ="trms">anxiety (in reality's confusion) ='lgc'>: the ="trms">categorizing of op="trms">posites in order to establish orderliness in the ="trms">world of a search for causes ='lgc'>[='lgc'><='lgc'>-- which is a ="trms">fable='lgc'>]
='lgc'>=='lgc'>=> ='strcls'>*the event (at the absence of significance of the signs) would justify the ="trms">present reality='strcls'>* (='lgc'>=='lgc'>=>='qstn'>? ="trms">integration)
='lgc'>==therapy='lgc'>=='lgc'>=> arrange the reality ="trms">categorically ='and'>& chronologically ='lgc'>+ enlarge on the reality by adding information

myth brings into play a purely expressive modality (expressed in an ="trms">interpretative manner) ='lgc'>[='lgc'>=/= explaining='lgc'>] ='lgc'>}='lgc'>='lgc'>--> (stoic) ="trms">perverted ="trms">causality


='lgc'>[="ppl">Deleuze:='lgc'>] when the ="trms">causality ="trms">relation one of the two elements (cause or effect) differs in ="trms">nature from the other (one is corporeal, physical and the other is incorporeal) ='lgc'>='lgc'>--> ='lgc'>[they foster a ="trms">relationship of='lgc'>] quasi-="trms">causality ='lgc'>=/= ="trms">relationship of expression

‘necessity’ belongs to an official order called ='strcls'>*destiny='lgc'>: a ="trms">sort of teleology of the ="trms">system of causes='strcls'>*, a unity of the cor="trms">respondent quasi-="trms">causality (='lgc'>=/= ="trms">relation between cause and effect)
='lgc'>='lgc'>--> independence is installed in the ="trms">presence of necessity


='lgc'>[="ppl">Leibniz:='lgc'>] ='strcls'>*="trms">causality='lgc'> = con-possibility='strcls'>*
the event is in a monadic ="trms">world were everything is signs (analogies significant at several levels) ='lgc'>='lgc'>--> a fish pond in which each fish is itself a fish pond
="ppl">Leibniz's ="trms">world is created and destroyed by harmonic or discordant cor="trms">relations


“="trms">anxiety as cause”

='lgc'>[Holakouee's manner of ="trms">interpreting reality ='lgc'>='lgc'>-->='lgc'>] best therapy or remedy for ="trms">anxieties='lgc'>:
="lsts lst1">•="trms">causality
="lsts lst1">•="trms">system='lgc'>: a group of necessary laws and rules
='lgc'>}='lgc'>='lgc'>--> no victim, no bully ='lgc'>[='lgc'>='lgc'>~= opening the field of knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>='lgc'>~=>='qstn'>? erasing the sense of ="trms">responsibility='lgc'>]
='lgc'>{="ppl">="ppl">Despret='lgc'>}='lgc'>--='not'>✕='lgc'>='lgc'>--> our experiences sometimes require us (to go farther that Holakouee's ="trms">instrumentalism) ='strcls'>****to discover a place where disorder may be reestablished in the movement and contra="trms">diction='strcls'>**** ='lgc'>[that i believe is urgently needed in ="nms">Iran today ='lgc'>=/= enlightening='lgc'>]


a space regulated by laws of stoic ="trms">causality is the space where multiplicity can be reestablished ='lgc'>='lgc'>--> ='strcls'>*notional quasi-="trms">causality='strcls'>* ='lgc'>[notional='lgc'>: gedanklich, تصور، انديشه='lgc'>]

='lgc'>[an stoic anecdote:='lgc'>]
“When, each evening, the guru sat down to proceed with the evening prayer the ashram's cat was in the way and distracted the monks so, he ordered that the cat should be attached during the evening prayers. A long time after the guru's death the cat continued to be attached during the evening prayer. Then, when the cat finished by dying, another cat was brought to the ashram so that it could be duly attached during the evening prayers. Centuries later the guru's disciples wrote wise treatises on the essential role of the cat in the good order of all prayers.” (DeMerlo)

='lgc'>--(in practice)='lgc'>='lgc'>--> the anecdote becomes the essential element in a chain of expressive ="trms">causalities. it is the ="trms">intersection point between several ="trms">stories united for a time='lgc'>: ='strcls'>*familial/familiar time ='and'>& therapeutic time='strcls'>*


...you retreat behind a rampart which protects you
...the exterior scrutiny and criticism makes your fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures heavier
...you refuse ='strcls'>*scholastic ="trms">integration='strcls'>* ='lgc'>[you choose a complete rejection of the values sug="trms">gested by the school, rules, or ="trms">demands for success='lgc'>] ='lgc'>=='lgc'>=> you increase the attention paid to you by the institution concerned with your ="trms">sort of malfunctioning
...consultation dramatizes the contradition and ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigidity of your role assignments
...if an ="trms">intervenor approaches your problem, you play your idiot role
='lgc'>}='lgc'>='lgc'>--> a ='strcls'>*merry-go-round of circular ="trms">causality='strcls'>* ='lgc'>='lgc'>--> the ="trms">intervenor ='lgc'>[looks for the ticket which would allow him to clim on and go around:='lgc'>]
="lsts lst1">•observe the ="trms">causal chains
="lsts lst1">•giving the ="trms">causal chains a ="trms">different accent علامت، با تکیه بر صدا نه معنی
="lsts lst1">•create a global field of observation from which he is necessarily ex="trms"nttrm="cluster,club">cluded
="lsts lst1">•
='lgc'>}='lgc'>--help='lgc'>='lgc'>--> anecdotic implication (='lgc'>=/= therapeutic ="trms">system's theory)='lgc'>:
="lsts lst1">•anecdote becomes the frame of the conversation
="lsts lst1">•risk of becoming involved in the anecdote's ridiculous fleeting liveliness
="lsts lst1">•

the anecdote, which dramatized the dead end where the ="trms">intervenor's capacities are reduced to non-existence ='lgc'>='lgc'>--> can also revitalize the relaional process (if introduced in a new quasi-="trms">causal chair)
='lgc'>[anecdote's='lgc'>] circular ="trms">causal hypothesis which reduce the ="trms">anxiety create a more accessible reality ='lgc'>='lgc'>--> constructing a myth='lgc'> = ='lgc'>[='strcls'>*='lgc'>]="trms">story='lgc'>: lies which tell the truth='strcls'>**
="lsts lst1">•anecdote takes it place in a ="trms">causality chain where it lives for a fleeting moment carrying a ='strcls'>*parasitical='strcls'>* or a ='strcls'>*paratherapeutic='strcls'>* significance
='lgc'>=='lgc'>=> construction of a ="trms">specific restricting environment in which the parties ='lgc'>[family and ="trms">intervenor, artist and feedbacker='lgc'>] are ="trms">trapped
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> ='strcls'>***the reduction ='lgc'>[of anecdote='lgc'>] becomes the starting point for a new release of the energy it liberates='strcls'>***(!='qstn'>?)

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="trms">Zoological Vandalism='lgc'>: ="trms">Chimeric ="trms">Pragmatism in ="trms">Animal-Filled Media
Zolmat and the Black Box as Media Beyond
Primordial House and Suffering Landscape
Changing Inside”, a multi-media performance and ="trms">intervention with ="frds scrmbld">Mia Habib and ="frds scrmbld">Jassem Hindi
Four Oriental Cartography of the East
About ="trms">Dense Properties

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shift in our idea of ="trms">nature not any more a source of ='strcls'>*fecundity='lgc'>: how we relate abundance in ="trms">nature to the way we live ourselves

we have to fight to keep things democratic (itself a privileged idea) and not autocratic when it comes to climate change

in Frozen II animated movie, Elsa build her way out of climate (magic='lgc'> = ="trms">technology)

to make a debate point ='lgc'>=/= trying to answer your ="trms">question

(="ppl">Hegel) negative values are much more clearer than affirmative values


the d="trms"nttrm="danger,stranger">angerous and dominant belief that whatever problems we face in this ="trms">society the misfits (particular exceptional individual) can change it all

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(from being an artist to artist rese="trms"nttrm="search">archer)
to ="trms">articulate and de="trms">monstrate with brilliance ‘what you know’ ='lgc'>--to='lgc'>='lgc'>--> to be able to exquisitely explain ‘how you know what you know’ ='lgc'>[='lgc'>--='qstn'>?='lgc'>='lgc'>--> ='strcls'>*="trms"nttrm="metaph,metamorph,metabol,metal">metacognition='lgc'>: thinking about one's own thinking='lgc'> = reflection (thinking about
what we know) ='lgc'>+ self-regulation (managing how we go about learning)='lgc'>]
="prgrph">-="trms"nttrm="metaph,metamorph,metabol,metal">metacognitives kills='lgc'>: to get good at recognizing flaws or gaps in one's own thinking ='lgc'>+ ="trms">articulate thought processes ='lgc'>+ revise efforts
='strcls'>*classroom='lgc'> = mirror='strcls'>* (process of stepping back to see what you are doing)

(useful for artists) ="trms">sciences of understanding='lgc'>:
="lsts lst1">•="trms">anthropology
="lsts lst1">•psychology



my whole work is about two things now='lgc'>:
="lsts lst1">•to think cumulatively (='lgc'>=/= ="trms">epistemic breaks) ='lgc'>='lgc'>--> more you know more your are ="trms">interested in
="lsts lst1">•to think by layering (='lgc'>=/= singleness of partisan meaning) ='lgc'>='lgc'>--> what you do is based on previous work



='mywrk'>my research in ="trms">storytelling:(from pre="trms">modern) ='strcls'>*describe the ="trms">world='strcls'>* ='lgc'>[="trms">bestiaries='lgc'>] ='lgc'>--to='lgc'>='lgc'>--> (="trms">modern necessity to) ='strcls'>*calculate the ="trms">world='strcls'>* ='lgc'>[recognizing a calculated ="trms">world ='lgc'>--how='lgc'>='lgc'>--> ='strcls'>*secularization of ="trms">interest='strcls'>* (in ="trms">monsters, ="trms">religious iconography, etc.)



adventure time tv series
educational model for ="trms">children how to become post industrial liberal subjects ='lgc'>='lgc'>--> adventure of imperia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list mentality
the choreography of flexibility and solidity
Finn is the body from nowhere by example, he goes to dimensions of fire, ice, dream, etc. and his ="trms">ontology of knowl="trms"nttrm="knowledge,Knowledge">edge and identity remains intact (he grows up like a good old cowboy) ='lgc'>=/= you look at the land from the ice and you don't see the same reality if you look at it from the fire realm. ice/gas/water, you are always looking at it from somewhere. Harraway named it “="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges”. and it seems these locations are not free floating and not available for everyone. some are more attached or stucked to particular ="trms">positions, some less, they are “marked” as Harraway put it.


anti-knowl="trms"nttrm="knowledge,Knowledge">edge dis="trms">position of sex-education tv seriese
verybody is self-educating in the ="trms">story
all ="trms">positivity is created by ‘bravery,’ not their ‘knowl="trms"nttrm="knowledge,Knowledge">edge’
nobody knows anything or can know anythingbravery has replaced faith ()
="lsts lst1">•Otis's knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>: psychology is debunked
="lsts lst1">•Maeve's knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>: existentialism is irrelevant


if in art we have af="trms">finities with unknowing and we are comfortable with misunderstanding and partial comprehensions ='lgc'>--then='lgc'>='lgc'>--> let's use that to direct our ="trms"nttrm="already,spread">readerly activities to texts that are difficult and ="trms">different to us ='lgc'>='lgc'>--> ='thdf'>this is why I don't accept it when artists in research environment withdraw from ="trms"nttrm="already,spread">reading certain ="trms">positions by saying “this text is too academic.”



what is the state of art after Goya='qstn'>?



sites where political meaning is produced (the impulse to resist or correct inequality, injustice, lack, damage, tension, etc.) ='lgc'>=/= attachment site (="trms">languages charged with power, inequality)
(i am ="trms">interested in women) not because of gender ='lgc'>[= identity politics, political correctness='lgc'>], but because of their practice and the ="trms">question they pursue
="prgrph">-the horrific and d="trms"nttrm="danger,stranger">angerous idea that I hear under “I am now ="trms"nttrm="already,spread">reading only women ="trms">authors”


two visualized increases in the industry, ="trms">science, and popular culture='lgc'>:
="lstsrd">1. “how troubled we are” ='lgc'>='lgc'>--> ="trms">world simulation (catastrophic planet)
="lstsrd">2. “how amazing we are” ='lgc'>='lgc'>--> brain simulation (="trms">networks)


="trms">world is fubar ='lgc'>=='lgc'>=> is ="trms">interesting and is work to be done ='lgc'>=/= ="trms">paranoia conspiracy

something I learnt from my KHM study ='lgc'>='lgc'>--> that ="trms">technologies are ambiguous ='lgc'>=/= Black Mirror TV series


hollywood ='lgc'>=='qstn'>? hyperrealism
(art ='lgc'>--='qstn'>?='lgc'>='lgc'>--> idealism)

poor cognition ='lgc'><='lgc'>='lgc'>--> boring environment


another sign of il="trms">literacy='lgc'>:
="lsts lst1">•popping up of dialects or specialized ="trms">languages (you walk to the next village and there they speak an almost ="trms">different ="trms">language than here)


romantic ="trms">relationship='lgc'>:
dopamine ='lgc'>='lgc'>--> ="trms">love ='lgc'>+ hot sex ='lgc'>[='lgc'>='lgc'>--> pleasure-related cognition='lgc'>]
anterior cingulate cortex ='lgc'>='lgc'>--> empathy ='lgc'>+ comfort ='lgc'>[='lgc'>='lgc'>--> impulse control='lgc'>]



برون افکن بنه زین‌دار نه در مگر کایمن شوی زین مار نه سر
revisit sanaat tashbih simile
tashbih not as alude but as description (="trms">literal)
مار نه سر mar-e noh-sar ='lgc'>='lgc'>~/= ="trms">world
mar-e noh-sar is not a simile for the ="trms">world (of the ="trms"nttrm="already,spread">reader) but it describes a particular ="trms">world that is in the image of mar-e noh-sar

haft modaber هفت مدبر

jealousy as ="trms">affect ='lgc'>--underlying='lgc'>='lgc'>--> ="trms">Farsi ghazal 

ابومعشر بلخی Abu Ma'shar Balkhi
الهی - فلک نور
اثیری - ۸ فلک آسمانی
هیولانی - جزء زیر قمر

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='strcls'>***don't ="trms"nttrm="already,spread">read (or make) theory as a means of empowerment='strcls'>*** (a tool to fight or flight oppression)

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='lgc'>[title='lgc'>]
king real

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my problem with
="lsts lst1">•conceptual art='lgc'>: jumping (transcending) from ="trms">material to meaning
="lsts lst1">•="trms">viscerality='lgc'>: every expression ="trms">matters as long as it ="trms">affects the viewer in the stomach




(call of) ="trms">phenomenology='lgc'>: to return to the appearing of that which appears



political philosophy
political ="trms">science
political art

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in ="nms">Tehran (='qstn'>?how are made) the boundaries of jorm (جرم ='lgc'>=/= law), gonah (گناه ='lgc'>=/= god), and ='qstn'>? (='lgc'>=/= norm)
='lgc'>='lgc'>--> norm, law, sin, akhlagh اخلاق



="lsts lst1">•='lgc'>[='thdf'>thanks to Gesellschaft ='lgc'>=/= Gemeinschaft ='lgc'>=='lgc'>=>='lgc'>] jamee جامعه ="trms">society ='lgc'>=/= ejtema اجتماع ="trms">community='lgc'> = norm ='lgc'>+ place (='lgc'>+ identity)
="lsts lst2">◦ ejtemayi اجتماعی ="trms">social ='lgc'>=/= ejamyi اجماعی collective
="lsts lst1">•tars ترس fear ='lgc'>=/= ezterab اضطراب ="trms">anxiety
="lsts lst1">•sharm شرم shame ='lgc'>=/= khejalat خجالت shyness



آتش آب خشک را پر میکرد از آتش تر
ab-e khosht='lgc'> = piale
atash-e tar='lgc'> = sharab


tar تر='lgc'> = allude آلوده='lgc'> = sabok سبک


khosro shirin
tarof ghabl az bad o bira goftan

shenidan (niushidan) ='lgc'>='lgc'>~= fahmidan فهمیدن

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='strcls'>*negative bias='lgc'> = the negative is more ture='strcls'>*
negative bias='lgc'>: negative stimuli elicit a larger brain ="trms">response than ="trms">positive ones
(can then negative bias explain racism='qstn'>? ='lgc'><='lgc'>-- we are shaped by negativity)
="trms">positive-negative a="trms">symmetry
(in trying to) make sense of the ="trms">world ='lgc'>='lgc'>--> focus more on the negative
bad ='lgc'>=='lgc'>=> attention
negative news is more likely to be perceived as truthful
ambiguous stimuli rated as threatening ='lgc'>='lgc'>--> survive


(="trms">gestalt) law of closure='lgc'>: we perceive pieces of objects as part of a whole when grouped together



to produce counter-knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>[='lgc'>='lgc'>~= to contest a problem='lgc'>] ='lgc'>=/= (we need more) to ='strcls'>*seduce our evacuation from the terms that establish the problem='strcls'>*
(="ppl">Shapiro)



="lsts lst1">•stressor ='lgc'>=='lgc'>=> emotion (short, intense)
="lsts lst1">•emotion ='lgc'>+ meaning (cognitively processed repeatedly)='lgc'> = feeling (lasting, less intense, combined)
="lsts lst1">•emotions هیجانی ='lgc'>+ feelings احساسی='lgc'> = ='lgc'>[='strcls'>*='lgc'>]="trms">affect ='lgc'>='lgc'>~= mood



(in ="nms">apass)
="lsts lst1">•concept='lgc'>: a medium of conversation
="lsts lst1">•="trms">narcissistic research
="lsts lst2">◦understanding ="trms">narcissism is the key to understanding mental health ='lgc'>='lgc'>--> ='strcls'>*(the experience of) being in a cult='lgc'> = being in ="trms">relation with a ="trms">narcissist='strcls'>*
="lsts lst1">•mode of attention that is didactic and forensic
="lsts lst1">•(in artistic research environments) most of time we don't have ="trms">questions
we have games of ="trms">language ='lgc'>='lgc'>--> il="trms">literacy
="lsts lst2">◦exam='lgc'>: pose your ="trms">questions ='lgc'>=/= answer to my ="trms">questions
answers don't show your level of knowl="trms"nttrm="knowledge,Knowledge">edge, but the ="trms">questions you have does
="lsts lst1">•generative ="trms">nature of melancholia ='lgc'>[='strcls'>*melancholia ='lgc'>=='lgc'>=> teaching='strcls'>*='lgc'>]
="lsts lst1">•(artist's) ="trms">writing with pearls of wisdom ='lgc'>=/= referential ="trms">writing


three problematic loci in artistic research='lgc'>:
="lsts lst1">•garden
="lsts lst1">•archive
="lsts lst1">•map

='strcls'>*is every garden ="trms">zoological='qstn'>? ='lgc'>--='qstn'>?='lgc'>='lgc'>--> training for future (imperialism)
good gardener ='lgc'>='lgc'>~= good (feeling, caring) imperia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list
="prgrph">-enlightenment approach to captivity ='lgc'>='lgc'>--> new sense of civilization (what is proper)
="prgrph">-removing any visible explicit means of captivity (="trms">animals appear move freeling, as if they wish to be there) ='lgc'><='lgc'>-- ="trms">affective engagement
="trms">animal ='lgc'>='lgc'>~= border figure allowing institution to move between human ="trms">world and ="trms">animal ="trms">world

="trms">science for empire ='lgc'>='lgc'>--> mobilization of ="trms">wonder (human capacity for curiosity that makes us human are mobilized in the service of ="trms">questionable political goals)

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='lgc'>[='strcls'>*='lgc'>]democracy='lgc'>: ‘farmandahi (commanding)='lgc'> = farmanbari (obeying)’

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...thoughts expire on contact with words as quickly as words expire on contact with thoughts
(Pavic's Khazars)



two examples of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">marketing
="lstsrd">1. Pleasantville (1998)
="lstsrd">2. The Devil Wears Prada (2006)



(my flourishing in the scholl was always highly) teacher-dependent ='lgc'>--='qstn'>?='lgc'>='lgc'>--> being ="trms">social ='lgc'>[='lgc'>=/= genius='lgc'>]

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government (counting heads) ='lgc'>=/= complexity (how to make mixity work)



morality ='lgc'>='lgc'>--> ‘good ='lgc'>=/= bad’ (incarnated in ="trms">different things) ='lgc'>[='lgc'>='lgc'>--> philosophical ='lgc'>=/= value ="trms">system ترجیحات ='lgc'>='lgc'>--> ="trms">sociological='lgc'>]
ethics ='lgc'>='lgc'>--> assemblages

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='at'>#cat's cradle

="trms">nature='lgc'> = figures ='lgc'>+ ="trms">stories ='lgc'>+ images (='lgc'>='lgc'>~= topos, commonplace)

paying attention to ="trms">nature like a ="trms">child ='lgc'><='lgc'>-- ="ppl">="ppl">Haraway

='lgc'>[='strcls'>*='lgc'>]="trms">trope='lgc'>: a verse ="trms">interpolated into a liturgical text عبادات to embellish or amplify its meaning

="trms">language ='lgc'>='lgc'>--> ="trms">material-="trms">semiotic flesh

liturgical possibilities of ="trms">nature
="lsts lst1">•="frds scrmbld"nttrm="Christianson">Christian liturgical year
="lsts lst1">•Zaratusztrian nowruz
="lsts lst1">•star wars ='lgc'>--='qstn'>?='lgc'>='lgc'>--> practice of turning ="trms">tropes into ="trms">worlds ='lgc'>[='lgc'>='lgc'>--> war of imagess='lgc'>]
="lsts lst1">•war of words
="lsts lst1">•

(agonistic fields='lgc'>:)
military combat
sexual domination
security maintenance
="trms">market strategy


="trms">technical environmental design )='lgc'><='lgc'>-- does all ="trms">sorts of boundary crossing)

culturally ="trms">specific ="trms">apparatuses of bodily production (='lgc'>='lgc'>--> clean and dirt ='lgc'>='lgc'>--> forms of ="trms">embodiment)

="trms">writing='lgc'>: to create ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors ='lgc'>[= reconstitue what counts as knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>] ='lgc'>='lgc'>--> ="trms">materially implode (='lgc'>~ art, this is what we were practicing in my ="trms">fable workshop)

="trms">technology='lgc'>: a form of life
="trms">language='lgc'>: a form of life

create a critique
create a ="trms">difference (however small, partial, modest, without ="trms">narrative, without guarantee)

oneiros
oneiric


="trms">technical axis  |__
                        /   mythical axis
    textual axis


a ="trms">cosmos furnished in _ian style
="lsts lst1">•Aristotelian style='lgc'>: actors are self-moving modular single-substance subjects with adhering accidents ='lgc'>==="ppl">="ppl">Haraway='lgc'>=='lgc'>=> all else is ground, resource, matrix, screen, secret to be revealed, fair game to be hunted by the hero (='lgc'><='lgc'>-- our video games are designed in this style)
="lsts lst1">•

others with reduced powers of self-direction='lgc'>: women, people of color, the sick, nonhuman ="trms">nature ='lgc'>='lgc'>--> need to be ='strcls'>*patient='strcls'>*

(="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical fatigue)

='strcls'>***patience ='lgc'>=/= passivity='strcls'>***

self-invisible transcendent subjects out on a noble journey to report on ="trms">embodied ="trms">nature

the problem of (pre-discursive='lgc'>:) believing that ="trms">nature and ="trms">society are really fundamentally there
='lgc'>='lgc'>--> conjuring tricks of establishing ="trms">categorical purity (of ="trms">nature, of culture, of nonhuman, of human)


(="ppl">="ppl">Haraway's three webs of discourse='lgc'>:)
="lstsrd">1. cultural studies='lgc'>: a set of discourses about the (irreducible ="trms">specificity of) ="trms">apparatus of bodily/cultural production (='lgc'>=/= comparative culture studies)
="lstsrd">2. feminist theory/project='lgc'>: view from the marked bodies (in ="trms">stories, discourses, practices), where ='strcls'>*the description of the ="trms">situation is never self-evident='strcls'>* ='lgc'>+ need for an elsewhere
="lstsrd">3. ="trms">science studies='lgc'>: ="trms">technologies for establishing ="trms">matters of facts, ‘="trms">techno="trms">science ='lgc'>=/= ="trms">science and ="trms">technology’, artifacts with politics, ="trms">science as practice ='lgc'>+ culture


can't cradle
one person can build up a large repertoire of string figures on a single pair of hands ='lgc'>='lgc'>--> the figures can be passed back and forth on the hands of several players
='lgc'>='lgc'>--> ='strcls'>*="trms">embodied analytical ="trms">skils='strcls'>* ='lgc'>[='lgc'><='lgc'>-- my goal im ="nms">apass='lgc'>]
='lgc'>='lgc'>--> making ='lgc'>+ passing on cultural ="trms">interesting patterns
='lgc'>=/= making a tangled mess
='lgc'>=/= theory of everything (='lgc'>='lgc'>--> ='thdf'>for example string theory, stc.)
='lgc'>=/= war game ='lgc'>=='lgc'>=>='lgc'>{models of knowl="trms"nttrm="knowledge,Knowledge">edge building, ="trms">tropes for one's own practice='lgc'>}
='lgc'>=/= trials of strength passing as critical theory (='lgc'>~ heroic, agonistic encounters)

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Delamont ='and'>& Williams ='lgc'>='lgc'>--> (="ppl">="ppl">Haraway's) th="trms"nttrm="already,spread">read ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor ='lgc'>='lgc'>~= ='strcls'>*="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">method='strcls'>*

(from) ='lgc'>[analytical='lgc'>] tangled yarn ball ='lgc'>--to='lgc'>='lgc'>--> ='lgc'>[activist='lgc'>] can't cradle

="ppl">="ppl">Galison's ="trms">intercalation ='lgc'>[molecular ="trms">interweaving='lgc'>] ='lgc'>='lgc'>--> exposing an overt ="trms">technology (the radar wants to be seen as both winner of war ='lgc'>+ advancing pure physics)
='lgc'>='lgc'>~/=
="ppl">="ppl">Haraway's weaving ='lgc'>[textile dissection='lgc'>] ='lgc'>='lgc'>--> exposing a covert ="trms">technology (patriarchy, eugenics, colonialism, racism embedded behind the public face of conservation, education, biopolitical establishment)

biology='lgc'> = politics (by other means)

cyborg
="lsts lst1">•has no o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal eden it was banished from
="lsts lst1">•has no dust it can return to
='lgc'>==="ppl">="ppl">Haraway='lgc'>=='lgc'>=> ="trms">situated partial knowl="trms"nttrm="knowledge,Knowledge">edges


gendering the laboratory ='lgc'>=='lgc'>=>
="lsts lst1">•modest witness
="lsts lst1">•new forms of gender (male virility,)

="brkr">
touching the elephant and knowing
touching ="trms">different part of the ="trms">world
touching a human body and guessing at the riddle

by touching the ="trms">different parts ='lgc'>=> some are running, rotting, flickering, etc.

for doing anatomy you need a corpse (that means you al="trms"nttrm="already,spread">ready rule out things such as eating)

="trms"nttrm="search">archeological ="trms">anthropology
human-="trms">animal ="trms">stories
hunting each other / together
domestication

="ppl">Tsing

the greedy ="trms">beast within us

collaborative garden (feed together)

descriptive practices of ="trms">poetics and ="trms">natural ="trms">history


="trms">mission of all atlases to characterize (not simply inventory) ="trms">phenomena
(to characterize, not invent; mixed in ="nms">="nms">ajayebnameh عجایب‌المخلوقات / عجایب نامه='qstn'>?!)

atlases habituate the eye, they are perforce visual
(what ="nms">="nms">ajayebnameh habituates='qstn'>? not the eye='qstn'>?)

to explicate rival ="trms">cosmologies

one problem of atlases is that they have to decide what ="trms">nature is
they all have to solve the problem of choice


atlases of characteristic images ="trms">presented individual cases as exemplary and illustrative of broader classes and casual processes (but not ="nms">="nms">ajayebnameh عجایب نامه, aj bring precise individual instances in its unique ="trms">stories)


atlas(es) of(/for) the eye

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='lgc'>[the identity of objects:='lgc'>]

Manuel ="ppl">Delanda='lgc'>: Any ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list philosophy must take as its point of departure the existence of a ="trms">material ="trms">world that is independent of our minds. But then it confronts the problem of the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of the enduring identity of the inhabitants of that ="trms">world='lgc'>: if the mind is not what gives identity to mountains and rivers, plants and ="trms">animals, then what does='qstn'>? An old answer is “essences,” the answer given by ="ppl">Aristotle. But if one rejects essentialism then there is no choice but to answer the ="trms">question like this='lgc'>: all objective entities are products of a ="trms">historical process, that is, their identity is synthesized or produced as part of ="trms">cosmological, geological, biological, or ="trms">social ="trms">history. This need for a concept of “synthesis” or of “production” is what attracted ="ppl">Marx to ="ppl">Hegelian dialectics since it provided him with a model of synthesis='lgc'>: a conflict of op="trms">posites or the negation of the negation. ="ppl">Deleuze and ="ppl">Guattari, on the other hand, replace that model of synthesis with what they call a “double ="trms">articulation”='lgc'>: first, the raw ="trms">materials that will make up a new entity must be selected and pre-processed; second, they must be consolidated into a whole with properties of its own. A rock like limestone or sandstone, for example, is first ="trms">articulated though a process of sedimentation (the slow gathering and ="trms">sorting of the pebbles that are the component parts of the rock). Then it is ="trms">articulated a second time as the accumulated sediment is glued together by a process of cementation. They use Hjemslev's terms “content” and “expression” as the names for the two ="trms">articulations, but this is not meant to sug="trms">gest that the ="trms">articulations are in any way ="trms">linguistic in o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin. On the contrary='lgc'>: the sounds, words, and grammatical patterns of a ="trms">language are ="trms">materials that accumulate or sediment ="trms">historically, then they are consolidated by another process, like the standardization of a dialect by a Royal Academy and its official ="trms">dictionaries, grammars, and rules of pronunciation.

(synthetic ='lgc'>=/=='qstn'>? analytic; ='lgc'>[a problematic distinction!='lgc'>] the logical particle “un-” in “no unmarried man is married”) (analytic ='lgc'>=/=='qstn'>? ="trms">contingent)
(="ppl">Kantian='qstn'>?!) ‘a ="trms">priori and synthetic’ ='lgc'>=='lgc'>=> ‘a posteriori analytic’

='lgc'>[singular entities:='lgc'>]

The ="trms">question of the “individuation of ="trms">trajectories” is about mathematical models (which to me are the secret of the success of ="trms">science) but you are correct that it goes beyond that. All entities synthesized ="trms">historically are individual entities='lgc'>: individual plants and ="trms">animals; individual ="trms">species and eco="trms">systems; individual mountains, planets, solar ="trms">systems, et cetera. Here “individual” means simply “singular or unique,” that is, not a particular ="trms">member of a general ="trms">category, but a unique entity that may ="trms">compose larger individual entities through a ="trms">relation of part-to-whole, like individual pebbles ="trms">composing a larger individual rock. A ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">ontology of individual entities is implicit in ="ppl">Deleuze and ="ppl">Guattari and Braudel, so we must give them credit for that, then move on and invent the rest.


..rethinking of the disciplinary boundaries (without using labels such as ="trms">interdisciplinarity, etc.)



we must take in mind that ="trms">materialism is good to be enriched, but, ="trms">materialism is not an ‘a ="trms">priori’!

in ='mywrk'>my research in ="nms">apass on ="nms">ajayeb عجایب‌, can be theoretical yet anti-="trms">methodological='qstn'>?



...="ppl">Marx is his ="trms">interest in the oppressed, that is, his anti-="ppl">Aristotlianism that allows us to conceptualize the self-organizing power of “="trms">matter” without the “meaning” that should over="trms">code it.

="ppl">Delanda='lgc'>: The political economy of ="ppl">Marx is entirely a ="trms">priori.
='lgc'>[='lgc'>--="ppl">Laclau='lgc'>='lgc'>--> essentia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list conception of both ="trms">society and ="trms">social ="trms">agency in ="ppl">Marxism ='lgc'><='lgc'>== ho="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic approache ='lgc'>: a “founding totality” (expressed at the surface of ="trms">social life) which ="trms">presents itself as an intelligible object of ‘knowl="trms"nttrm="knowledge,Knowledge">edge’ (in ="ppl">Marxism notion of ‘ideology’) ='lgc'>=/= ='lgc'>{="trms">relational character of any (="trms">social) identity ='lgc'>+ in="trms">finite play of ="trms">differences='lgc'>}= discourse ='lgc'>='lgc'>--> ‘the ="trms">social’ always exceeds the limits of the attempts to constitute ‘="trms">society’;
& (in advanced capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">societies='lgc'>:) identity='lgc'> = the unstable ="trms">articulation of constantly changing ="trms">positionalities, ‘="trms">social ="trms">agent='lgc'> = decentered subject’ ='lgc'>='lgc'>--> how can we, then, say the subjects misrecognize themselves in this kaleidoscopic movement of ="trms">differences='qstn'>? ='lgc'>=/= (="ppl">Marxism's notion of) ‘false consciousness’; can we do without (the concept of) ‘misrecognition’='qstn'>?
='lgc'>='lgc'>--> (="ppl">Laclau sug="trms">gests) the ideological='strcls'>* (='lgc'>='lgc'>~=='qstn'>? will to totality)='lgc'>:
="lsts lst1">•misrecognition of a ="trms">positive essence='lgc'> = ultimate suture (بخيه bakhie)
="lsts lst1">•nonrecognition of any ="trms">positivity ='lgc'>=/= ultimate suture
(="trms">society institutes itself ='lgc'><='lgc'>==) closure='lgc'>: nonrecognition of the in="trms">finite play of ="trms">differences ='lgc'>}='lgc'>='lgc'>--> ‘ideological ='lgc'>=='lgc'>=> ="trms">social’ ='lgc'>~(the ="trms">social is impossible without some fixation of meaning) ='lgc'>: “utopia is the essence of any ="trms">communication and ="trms">social practice” ='lgc'>--!,='lgc'>]
='lgc'>[='lgc'>--="ppl">Delanda='lgc'>='lgc'>--> (the mode of ‘downward thinking’ when we think in terms of) ideology (='lgc'>~ the established ="trms">relations of a particular ="trms">society constitutes people's identities) ='lgc'>='lgc'>~= intrinsic='lgc'>: the identity is created by ="trms">relations ='lgc'>{the fantasy of ‘seamless totality'='lgc'>} ='lgc'>=/= (="ppl">Deleuzian) extrinsic='lgc'>: the ="trms">relations are real but don't determine identities='lgc'>]

what are artists (particular ='lgc'><-='lgc'>=> general) pro="trms">positions (Angebot)='qstn'>?
="lsts lst1">•pro="trms">position='lgc'>: a declarative that can be ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right or wrong ='lgc'>=/= a sentence, grammatical entities
="lsts lst1">•ex="trms">position='lgc'>: a ="trms">systematic ="trms">interpretation/explanation of a ="trms">specific topic
="lsts lst1">•dis="trms">position='lgc'>: an ="trms">affective orientation, knowl="trms"nttrm="knowledge,Knowledge">edge attitude
='lgc'>[="ppl">Marx's ruthlessness='lgc'>: criticism must not be afraid of its own con="trms">="trms"nttrm="cluster,club">clusions='lgc'>]


what are the sources of “value” in ="nms">ajayeb='qstn'>?
(sun, photosynthetic, micro-organisms, etc.)
fermentation, photosynthesis, respiration

="nms">ajayeb is the (shared, individual, or experienced) “="trms">memory” of which organizational layer or process of which ="trms">communities of practice='qstn'>?


rethinking “invisible hand”
(dynamic between supply and ="trms">demand. “planning ="trms">system”='qstn'>?)

... against ... the dualisms that have been transmitted to us in the ="trms">history of philosophy (="trms">matter vs. meaning, micro vs. macro, inorganic vs. organic vs. ="trms">social, realism vs. ="trms">social constructivism, etcetera.) and argue in favor of a new ="trms">ontology ="trms">according to which “mechanisms are largely ="trms">causal, but they do not necessarily involve linear ="trms">causality”



Neo-="trms">Materialism ='lgc'>=/= Creationism='lgc'>: ="trms">matter is an inert receptacle for forms that come from the outside imposed by an exterior psychic ="trms">agency='lgc'>: “Let there be light!”

='lgc'>='lgc'>--> ="trms">matter has ="trms">morphogenetic capacities of its own and does not need to be commanded into generating form.

one of the idealisms that have been generated by post="trms">modernism='lgc'>: that we know al="trms"nttrm="already,spread">ready how all ="trms">past discourses have been generated, that we have the secret of all ="trms">past conceptual ="trms">systems, and that we can therefore engage in ="trms"nttrm="metaph,metamorph,metabol,metal">meta-theorizing based on that knowl="trms"nttrm="knowledge,Knowledge">edge



="ppl">Delanda='lgc'>: I am not convinced that avoiding dualities is the key to a new way of thinking (particularly if one simply adds new ones='lgc'>: ="trms">modernism-post="trms">modernism, rhizome-tree, power-resistance).

reified generalities that do not really exist='lgc'>: The ="trms">Market, The State, and The People.

The duality emerges when one ignores the zone of overlap and reifies the averages.

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='lgc'>[in ="nms">="nms">ajayebnameh عجایب نامه...='lgc'>] to map the ="trms">morphogenetic changes of the real



... be="trms">wildering heterogeneity of registers in ="nms">="nms">ajayebnameh عجایب نامه

... treating entities trafficking in the futures

active capacities of description

this is not a project of repopulating the ="trms">social ="trms">sciences with nonhuman beings

the ="trms">symbolic function of ="trms">language is about detecting salient features of the ="trms">world that can be organized in contrastive sets
(can we think not in contrasts='qstn'>?)

this is not about trying to think like X, that would be trans="trms">position of a ="trms">relational experience at another scale

(non-="trms">religious ="trms">semiotic model)
bodily dis="trms">position ='lgc'>==(produces)='lgc'>=='lgc'>=> perspective ='lgc'>==(produces)='lgc'>=='lgc'>=> self

the beings in ="nms">ajayeb (عجایب‌) are ‘alive’ because of their ability to ‘do things’ in the ways they come to re="trms">present and ="trms">interpret through me

="trms">recruiting scores of new actants so as to render the theater of ="trms">worldly ="trms">interactions more complex and ="trms">interesting


what is the ="trms">sociocultural ="trms">world we construct='qstn'>?


dream images, vivid mythical s="trms">cenes,


form ="trms">travels/passes through us

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='lgc'>[="ppl">="ppl">Latour modes of existence='lgc'>]

(to distinguish types of)
incompatible truths

“truth"='lgc'>--is the expression of an encounter with forms of existence

to understand the others in the absence of a description of ourselves
(what is rea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic='qstn'>?)

to direct attention towards the beings about which humans are ="trms">interrogating themselves



عجایب‌ ="nms">ajayeb is a ‘="trms">network’ more than anything else, in it “God” has no special privilege, is not located in addition to or beyond other beings

we are seeking to redefine the paths of beings that are unique to ="nms">ajayeb without giving them substance and without jumping immediately into transcendence. (using ="ppl">="ppl">Latour words) ='lgc'>[transcendence is never gradual, in the places i come from, it is always a shock, happening, a truth-event='lgc'>]
="prgrph">-each word (God, Angle, Jinn جن, fog, etc.) brought into its own ="trms">network,
="prgrph">-what are contrasts and of ="trms">category mistakes particular to each
="prgrph">-and their crossings='lgc'>='lgc'>='lgc'>----and what is the ="trms">vocabulary ="trms">specific to each crossing

the ="trms">network of as="trms">sociations necessary for the exercise of ="trms">religion without bracketing off its ="trms">ontological requirements.

explanatory rage (tavahoshe roshangari توحش روشنگری) ='lgc'>--='not'>✕='lgc'>='lgc'>--> ="trms">networks necessary for ="trms">religious meaning

(the aim is) deploying the ="trms">network (of ="nms">ajayeb)
it is about grasping ="nms">ajayeb's beings not as substances but as ='strcls'>*="trms">trajectories='strcls'>*='lgc'>--and give them a more precise ='strcls'>*direction.='strcls'>*

what is important in working these modes what kinds of possibilities are “afforded” to the investigator, myself. what kind of actor am i='qstn'>?

(="trms">specifications of the type of beings that the mode leaves in its wake)

='strcls'>**other beings necessary for its existence='strcls'>**
(my personal/public ="trms">question, what other beings are necessary for my existence='qstn'>? and therefore for your existence as well.) ='lgc'>-='lgc'>-='lgc'>='lgc'>--> the heterogeneity of the actors needed for the pursuit of any course of action


='strcls'>*="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis (a mode of existence first detected in psychogenesis='qstn'>?) what we encounter whenever we address the manner in which existents are transformed or transform in order to subsist (zist زیست)
="prgrph">-defined by a certain kind of continuity and obtained by a certain type of discontinuity
="prgrph">-="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis is about crisis, possession, alienation,
="prgrph">-="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis sharply contrasts ='strcls'>*cure='strcls'>* (='lgc'>='lgc'>~= ritual)
="prgrph">-allowing for installing unconscious (states,) crush, posses, bewitch, kill,
="prgrph">-beings with ="trms">specific properties that are invisible, changeable, powerful, favorable, unfavorable
="prgrph">-exploration of transformations
="prgrph">-="trms">cosmological specialties
="prgrph">-seniority and extension of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosical beings (of elaborations carried out by all groups in met)

='lgc'>{that which addresses the “me,” the “ego” ='lgc'>=/=='qstn'>? that which allows one to resist the forces of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis='lgc'>}

the iconoclastic episode we are in now, which we must work to make it as short as possible

(to specify) dualisms that make it extraordinarily difficult to maintain ="trms">ontological p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">luralism

it is the ="trms">moderns quasi-subjects (‘person’) who feel themselves to be ='strcls'>**directly addressed,='strcls'>** (redressed and saved) ='lgc'>='lgc'>--> to exist
(what art suffers now, that i should directly address the ="trms">modern subject, and other mode of subjectivity or other kinds of addressee and addressing is brutally criticized and irrelativized)
="prgrph">-(="trms">love's type of address='lgc'>:) addressed to us ='lgc'>=='lgc'>=> make us exist ='lgc'>='lgc'>--> a person
(existing as person is the only way='qstn'>? no no no!) ='lgc'>-- the emergence of persons is a local and ="trms">historical ="trms">phenomenon that we simply cannot extend to all collectives

(how to extricate ourselves properly from the) notions of ="trms">Nature, ="trms">Matter, Object, and Subject

to get around two major ='strcls'>*obstacles='lgc'>: (the prevailing notions of) ="trms">Society and (especially of) Economy (='lgc'>=/=='qstn'>? modes of existence's ="trms">system of coordinates)

the same beings that made the ="trms">author of ="nms">ajayeb speak, got my/our ="trms">ancestors ex="trms">cited,


='strcls'>*="trms">technology='lgc'>: that which we emphasize whenever we pay attention to the unexpected detours ='lgc'>{the hiatus of the detour, the zigzag of invention, ruse, ="trms">trajectory obtained by a certain type of discontinuity='lgc'>} by which existents have to pass in order to subsist. (='lgc'>=/= ="trms">technological domain ="trms">technical objects, ="trms">material ="trms">world, ="trms">socio-="trms">technical ="trms">networks,) (='lgc'>~ ="trms">technically)
="prgrph">-="trms">fictional beings adds additional variety to ="trms">technical beings ='lgc'>='lgc'>--> ="trms">aestheticization of ="trms">techniques='lgc'>: obsolescence, ruin, adjustment, efficiency
="prgrph">-we must extend ‘="trms">fictional beings’ far beyond the narrow domain of art and culture, is to give a whole new meaning to the expression “="trms">material culture.”
="lstsrd">-1- ="trms">Technique's zigzagging motion assumes a know-how, a judgment, a constantly reprised evaluation of formidably ="trms">demanding ="trms">specifications;
="lstsrd">-2- ="trms">Technical beings leave behind them complex frameworks and combinations of as="trms">sociations which appear difficult to understand once left to themselves, without the ="trms">folding motion and the detours which enabled them;
="lstsrd">-3- relative fragility of ="trms">technical beings='lgc'>: it establishes combinations and bridges between completely heterogeneous types of beings

='strcls'>*="trms">fiction='lgc'>: ...beings be grasped ="trms">according to a particular ="trms">relationship between ="trms">materials and figures which cannot be detached without those two layers losing their ="trms">specific form of objectivity. ='lgc'>{="trms">fictionally ='lgc'>: ="trms">materials ='lgc'><='lgc'>='lgc'>--> figures='lgc'>}
="trms">fiction objects='lgc'>: everything that ="trms">folds ="trms">technical beings ='lgc'>='lgc'>--> to derive from them a new type of ='strcls'>*alteration='strcls'>* ='lgc'>--(generates)='lgc'>='lgc'>--> another ="trms">world (a ="trms">world which has the particularity of not being able to be detached in any way from the ="trms">materials ='lgc'>[from which it appears to detach itself.='lgc'>])
='strcls'>*="trms">fictional beings='lgc'>:
 ="prgrph prgrph2">-they extract ="trms">materials from forms, figures or small ="trms">worlds that can neither be detached from these ="trms">materials nor reduced to them.
 ="prgrph prgrph2">-khosh-yomn خوش یمن and shoom شوم (felicity and infelicity) ='lgc'>='lgc'>--> pretense (vanemud وانمود); they depend on the always fragile maintenance of the ="trms">relation between ="trms">material and form
 ="prgrph prgrph2">-='strcls'>*="trms">specifications='strcls'>* of “="trms">fictional beings” (that leaves in its wake) ='lgc'>=='lgc'>=> ="trms">worlds (unlike fic all other modes ="trms">fold for their own use by managing to extract from ="trms">materials)

All continuations of a “course of action” ="trms">suppose a discontinuity that must be overcome in order to define a ="trms">trajectory. ='lgc'>=='lgc'>=> gap, break

the mini-transcendence required for any de="trms">finition of the being-as-other

(haven't we managed='qstn'>?) to allow several modes of existence to run, flow, pass, each one appearing indeed to possess its own conditions of truth and falsity and its own mode of subsistence

‘libido ="trms">sciendi’='lgc'>: to recognize the branching that allows us to stop confusing the chains of reference it has to establish in order to ensure knowl="trms"nttrm="knowledge,Knowledge">edge with the leaps that things have to make to maintain themselves in existence

='strcls'>*“beings of law,” ='lgc'>: those beings that wake a judge up at night and force him to ask himself “Did I make the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right decision='qstn'>?”


(feeling smashed by) ‘the task of mimicking the ="trms">world’


='strcls'>*="trms">articulation='strcls'>* is an ="trms">ontological property of the universe; a being is ="trms">articulated (rather than being a silent ="trms">presence, made immediate, persistent, given duration without existence).
="prgrph">-It is the ="trms">articulation of beings that enables us to talk about them and to judge, that is to say, to monitor the risks they take in being “permitted by” and “promised to”. (modes of existence)
="trms">translation, discrepancy, displacement, ="trms">interpolation,
(problem with “statement” ='lgc'>[='lgc'>=/=='qstn'>? ="trms">articulation='lgc'>] is that it must cor="trms">respond to a ‘state of affairs’ ='lgc'>[='lgc'>='lgc'>~=='qstn'>? politics='lgc'>])
='lgc'>=='lgc'>=> to free ="trms">science from='lgc'>: completeness, comprehensiveness, formality, expressibility, inscriptibility. (Vollständigkeit, Verständlichkeit, Formalität, Ausdrücklichkeit, Unbeschreiblichkeit.) ='lgc'>[what is a ="trms">science that is not describable='qstn'>? ='lgc'>='lgc'>~='lgc'>-> ="ppl">Sohrevardi ='lgc'>{forms of ="trms">enunciation='lgc'>}='lgc'>='lgc'>--> how to specify the ="ppl">Sohrevardi's felicity (sa'adat سعادت) conditions (of ="trms">enunciation)='qstn'>? ='lgc'>='lgc'>='lgc'>---- (his) “="trms">="trms">equipped knowl="trms"nttrm="knowledge,Knowledge">edge” (='lgc'>=/=='qstn'>? ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edge), awkward distributions, etc.='lgc'>] ='at'>#(this is all about me trying to learn how to make room...)
knowl="trms"nttrm="knowledge,Knowledge">edge moves around everywhere without our knowing how
“waiting to be known”


='strcls'>*="trms">translation ='lgc'>=/= ='lgc'>{transportation without deformation ='lgc'>='lgc'>~= description='lgc'>}
every transfer is ="trms">translation
(political='lgc'>:) transfers of necessity
following the th="trms"nttrm="already,spread">read of modes
="trms">translation ='lgc'>=/= displacement='lgc'>: merely a change of place
="trms">translation refuses the choice between being and non-being and rejects the principle of non-contra="trms">diction by which a thing cannot be, in the same respect, both itself and another.
="trms">translation='lgc'>: to be at the same time and in the same respect one thing and another ='lgc'>='lgc'>--> this is the condition of being ='lgc'>='lgc'>--> give place to mediators / “ex="trms"nttrm="cluster,club">cluded middle”
(="trms">translation enjoys that) a being can be itself through the ="trms">intervention of a being other than itself
(monitoring ="trms">translations in ="nms">ajayeb) ='lgc'>='lgc'>--> and my treason/="trms">translation which brings about completely ="trms">different ="trms">trajectories, which allows itself to be grasped by surprise or action etc. / to trace a/its ="trms">network
="trms">translation ='lgc'>='lgc'>~=='qstn'>? occasion ='lgc'>='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> the essence of ="trms">situation
="prgrph">-no one can simply (ever) “remain the same,” “without doing anything” ='lgc'>='lgc'>--> one needs to pass ='lgc'>='lgc'>~= ="trms">translation


='strcls'>*="trms">interest='lgc'>: a mediator that arises between two entities that do not know, before it arises, that they could be attached to each other. ='lgc'>='lgc'>-->='lgc'>{
="prgrph">-‘object’='lgc'>: set of quasi subjects that are attached to it
="prgrph">-‘subject’='lgc'>: set of quasi objects that are attached to it='lgc'>}='lgc'>='lgc'>--> what new ="trms">translation ="trms">interest makes the (quasi) subject of a (quasi) object grow. ='lgc'>--and vice versa='lgc'>--


radical ="trms">position of ='strcls'>*="trms">semiotics='strcls'>* on the issues of context, referent, and ="trms">enunciation (that ="trms">anthropology is able to escape)
(i am talking about a ="trms">semiotics that is not obsessed with the search for “structure”)
='lgc'>{ (="trms">fictional beings ='lgc'>='lgc'>='lgc'>~=>) ="trms">semiotic ='lgc'>='lgc'>~=='qstn'>? ="trms">ontology ='lgc'>}='lgc'>='lgc'>--> ="trms">science of “sense” (='lgc'>=/= ="trms">science of “signs”)
="prgrph">-the ="trms">world itself is ="trms">articulated
='lgc'>{ the study of sense ='lgc'>=='qstn'>?='lgc'>=> extrication from ="trms">language ='lgc'>}='lgc'>='lgc'>--> this bifurcation (enshe'ab), as old as philosophy itself, used the discovery of “reference” as an opportunity to expel the referent to a ="trms">position outside ="trms">language.


(="ppl">Aristotle's ="trms">narrative ='lgc'>: “the imitation of an action” ='lgc'>='lgc'>-->) ="ppl">Ricoeur's three types of ='strcls'>*="trms">mimesis='lgc'>:
="lstsrd">1. pre="trms">figuration ()
="lstsrd">2. con="trms">figuration (kingdom of the “as if”)
="lstsrd">3. re="trms">figuration (="trms">integration of the ="trms">imaginative or “="trms">fictive” or “as if” into actual) of the field of action;

‘="trms"nttrm="already,spread">reading’ is con="trms">figuration (="ppl">Ricoeurian)

="lsts lst1">•use of ="trms">symbols ='lgc'>: being able to grasp one thing as standing for something else;
="lsts lst1">•="trms">narrative='lgc'>: competency in the temporal structures governing the syntagmatic order of “followability”


...="trms">="trms">empirical means to locate the boundaries of capitalism

(to enclose something ='lgc'>='lgc'>-->) ="trms">ontology of the Accounts ="trms">Book ='lgc'>='lgc'>--> ="ppl">Attar's Tazkirat al-Awliya's ="trms">story of the boy, ="trms">bird, butcher, accounts ="trms">book, and the theme of repayment, quittance.
to place everything it does not take into account outside the enclosure and everything it does take into account and that properly belongs to him inside
='lgc'>='lgc'>--> o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of property

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growing ="trms">interest in ='strcls'>*="trms">ecology='strcls'>* ='lgc'>=='lgc'>=> growing ="trms">interest in ='strcls'>*theology='strcls'>* (='lgc'>='lgc'>--> granted a new relevant)

(="ppl">="ppl">Latour's notion of) ecotheology ='lgc'>[='lgc'>='lgc'>~= ="nms">ajayeb='lgc'>]


(how not to consider your self secretly='lgc'>--even under the self-reflectivity='lgc'>--as) the chosen people

renegotiation of values and features='lgc'>:
(if) recently european stopped having been ="trms">modern ='lgc'>=='lgc'>=> the ‘others’ have also stopped having been ‘other’

='strcls'>*the planet will no longer be ="trms">modernized='strcls'>* (="ppl">="ppl">Latour shouting)

geopolitics of ="trms">difference

“europe"='lgc'> = the ="trms">modernist great ="trms">narrative ='lgc'>--or='lgc'>='lgc'>--> produce an alternative great ="trms">narrative of what european cultures (and ="trms">natures) have been
='lgc'>}='lgc'>--='not'>✕='lgc'>='lgc'>--> ='strcls'>*contrasting ='strcls'>*traits='strcls'>* (that have been elaborated in the course of european ="trms">history)


“here is my ='strcls'>*treasure='strcls'>*, here is my ='strcls'>*heart='strcls'>*, if you deprive us of one of these contrasts, we are no longer humans”

to be sensitive to ="trms">different o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins (='lgc'>=/= eurocentrism)
='lgc'>[="trms">different o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins that speak also truthfully='lgc'>]

(="ppl">Olearius drama='lgc'>:) dramatic encounter between the (early) ="trms">anthropologist's gaze and the various cultures (and ="trms">natures) he have discovered
...painful ="trms">history of the ="trms">anthropologist's gaze


='lgc'>[='strcls'>*='lgc'>]value='lgc'>: what one is ="trms"nttrm="already,spread">ready to die for / what makes life not worth living if one is deprived of it

european ="trms">history tied to the elaboration of='lgc'>:
="lsts lst1">•="trms">science as value (='lgc'>--='not'>✕='lgc'>='lgc'>--> apo="trms">dictic truth, ="trms">social construction, etc.)
="lsts lst1">•law as value (='lgc'>--='not'>✕='lgc'>='lgc'>--> power, ="trms">rhetoric, etc.)
="lsts lst1">•politics as value (='lgc'>--='not'>✕='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]="trms">social='lgc'>: the name of what is assembled='lgc'>--as="trms">sociated)
="lsts lst1">•
="lsts lst1">•

="trms">scientific ties
legal ties
political ties
='lgc'>=/= ="trms">social as="trms">sociates

so difficult to ="trms">enunciate something ="trms">religiously because of ='strcls'>*the ease with which it is accounted for by other types of explanation='strcls'>* (especially ="trms">social explanation)


in ="nms">apass we need to practice saying='lgc'>: “I don't want to take that or this contrast into account any more” (because you want to do something else for a moment)
='lgc'>='lgc'>--> you return to a project ='lgc'>--and='lgc'>='lgc'>--> i have been fighting so that (myself and) you ='strcls'>**don't become ="trms">modernist again='strcls'>** (='lgc'>~ that means you engage in the conflict of values that has characterized ="trms">modernist ="trms">history)
(with work on ="nms">ajayeb) i am engaged in the project of ='strcls'>***disentangling the entire set of values that constitutes my ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rightful in="trms">heritance='strcls'>***

(the ="trms">question of) “what treasure have we in="trms">herited='qstn'>? how can we claim it='qstn'>?” ='lgc'>='lgc'>--> it is so d="trms"nttrm="danger,stranger">angerous to answer those ="trms">questions alone, without each other ='lgc'>=='lgc'>=> selfish identities and o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins
(eurocentrism, or the former ‘others’ answering it for everyone, without you)


="trms">ecologizing

="trms">ecological consciousness ='lgc'>=='qstn'>? your entire way of life must be modified or else you will disappear as a civilization


(not being the heir of) emancipatory tradition

(if) ="trms">modernism is Promethean, then green bio economy and clean ="trms">technology is Promethean even more

(the ='thdf'>bad idea of and hype of) ="trms">technological solution to ="trms">ecological crises


='strcls'>*renewing everything here and now='strcls'>* is first of all a ="trms">religious passion
='qstn'>?='at'>@="frds scrmbld"nttrm="Leonardo">Leo


="prgrph">-what ="trms">modernism did to ="trms">science is worse than what it did to ="trms">religion
it deprived it of its energy, restricting it, to ='strcls'>*mere furniture of the soul='strcls'>* ='lgc'>[='lgc'>='lgc'>--> Iron Man's idea of ="trms">technology-human ="trms">relation='lgc'>]

="trms">modernism's politicization of ="trms">science


speaking of ="trms">science ="trms">scientifically ='lgc'>=='lgc'>=> a ="trms">scientific ‘="trms">worldview’ is deployed
speaking of ="trms">religion ="trms">religiously ='lgc'>=='lgc'>=> a vague assemblage of pious moral vacuities is taken as an ‘alternative ="trms">worldview’
='lgc'>}='lgc'>='lgc'>--> they both accept an='strcls'>* un="trms">scientific ="trms">science='strcls'>* and an ='strcls'>*ir="trms">religious ="trms">religion='strcls'>*


="ppl">="ppl">Latour (quickly dissolving nonsense that accrues as one opposes ‘knowl="trms"nttrm="knowledge,Knowledge">edge’ and ‘belief’)='lgc'>:
="lsts lst1">•="trms">science='lgc'> = reference chain (what allow access to the far away) ='lgc'>[nothing is out of the reach of reference chain='lgc'>]
="lsts lst1">•="trms">religion='lgc'> = ="trms">presence (what allow access to the near)

="trms">science ='lgc'>='lgc'>~/= concrete, ="trms">worldly, ="trms">matter-of-fact, ="trms">present-at-hand, domain of knowl="trms"nttrm="knowledge,Knowledge">edge (='lgc'><='lgc'>-- political activism has to work with that kind of knowl="trms"nttrm="knowledge,Knowledge">edge)


what use is it to save your soul, if you forfeit the ="trms">world='qstn'>? ='lgc'>='lgc'>--> sci-fi's real frontier ='and'>& Noah's project


the transcendence and transubstantiation of ="trms">science

when ="trms">nature enters, ="trms">religion has to leave. in two equally fatal exit strategies='lgc'>:
="lsts lst1">•to limit itself to the inner sanctum of the soul
="lsts lst1">•to flee into the super="trms">natural ='lgc'>='lgc'>--> that ="trms">religion will try in vain to imitate ="trms">scientific ="trms">instruments (='lgc'><='lgc'>-- The Magicians TV series) ='lgc'>+ mis="trms">interpreted ="trms">science ='lgc'>[='lgc'>=='lgc'>=> taking Bible as if it were geology ="trms">book (='lgc'><='lgc'>-- look at the rising Hollywood films that ="trms">scientifize the events of Bible) ='lgc'>-- projects of connecting ="trms">religion to the ="trms">world='lgc'>]

‘exit ="trms">religion’='lgc'>: it will have lost any pretence of influencing the course of events, its impact will only be decorative

(="ppl">Descola='lgc'>:) ‘="trms">naturalism’ is only one of four ways in which connections between humans and nonhumans can be established


contrasts='lgc'>:
='strcls'>*reference chain='strcls'>*
='strcls'>*reproduction='strcls'>*

(="ppl">="ppl">Latour use of the term) ='strcls'>*contrast='strcls'>*='lgc'> = mode of existence

immutable mobiles='lgc'>: to reach something far away through long arrays of ="trms">instruments, you need to make sure that ='strcls'>*necessities and constants are transported='strcls'>* with as little transformation as possible ='lgc'>=='lgc'>=> to “reach” those entities

="trms">geometry, mathematical entities, inscriptions of all ="trms">sorts ='lgc'>=='lgc'>=> carry heavy-duty immutable mobiles

(="frds scrmbld">Hoda's immutable mobiles are='lgc'>: ='lgc'>[='qstn'>?='lgc'>])

='lgc'>[='strcls'>*='lgc'>]="trms">matter='lgc'> = highly elaborated, ="trms">historically dated, and ="trms">anthropologically ="trms">situated hybrids='strcls'>***
(='lgc'>=/= ‘transportation of indisputable necessities through chains of cause and effect’ ='lgc'><='lgc'>-- a ="trms">category mistake)

(for physicist='lgc'>:) “the ways we know the ="trms">world='lgc'> = the ways in which the ="trms">world behaves”
(less for chemist)
(not at all for engineer)


(='lgc'>[in a way ='mywrk'>my work has been about investigating vectors and='lgc'>] ='strcls'>*directions='strcls'>*) from knower to what is to be known

the beings of ="nms">ajayeb face lots of causes and lots of effects


="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical consequences of evolutionary theory


='strcls'>***(="ppl">="ppl">Latour's ="trms">positive veiw on) to be a ="ppl">Darwinian='lgc'>: you have to abandon ='thdf'>the notion that all of those ‘organisms’ rest in ‘="trms">nature’ ='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]organim='lgc'>: a hybrid production of re="trms">presentation ='and'>& reference


='strcls'>*the widesp="trms"nttrm="already,spread">read ideology of the ='strcls'>*blind watch maker='strcls'>* ='lgc'>: a blind cause acting from behind and reaching the optimum haphazardly
(has substituted the ‘mere transportation of indisputable necessities’ for ='strcls'>*the risks taken by individual organisms to perpetuate, sustain, and reproduce themselves='strcls'>*)
&
='strcls'>*the widesp="trms"nttrm="already,spread">read ideology of the ='strcls'>*intelligent designer='strcls'>* :an intelligence dragging organisms towards the optimum by some predefined plans
='lgc'>}='lgc'>='lgc'>--> both are grounded in the ='strcls'>*ideology of making and mechanism='strcls'>* ='lgc'>=='lgc'>=>
="lsts lst1">•organisms are erased as individual actors
="lsts lst1">•organisms are transformed into the carriers if indisputable necessities
='lgc'>='lgc'>--> both tried to save individual organims from their apparent meaninglessness by adding to them an overarching ="trms">narrative re="trms">cited by an other="trms">worldly divinity

(‘necessities’ are often imported)


(Assmans's) ='strcls'>*mosaic division='strcls'>*
(='lgc'>=/= a ="trms">sort of relaxed attitude towards truth)
divisions ahad never beed asked before whether or not they were the “true” ones. they could be added to one another, ="trms">translated into one another, piled on top of one another for additional safety ='lgc'>--='not'>✕='lgc'>='lgc'>--> ='strcls'>*contesting the claims to existence of all divinities but one='strcls'>*
='lgc'>=='lgc'>=> a connection between the ="trms">question (irrelevant until then) of worship and a ="trms">question of an absolute (='lgc'>=/= relative) ="trms">difference between true and false

='lgc'>[='strcls'>*='lgc'>]iconoclast='lgc'>: “if they are made, then they cannot be real”

monotheism ='lgc'>==allowed='lgc'>=='lgc'>=> humans to escape from a too close adhesion چسبنده to the ="trms">natural ="trms">world
Moses's project ='lgc'>=='lgc'>=> we have exctracted ourselves from the ="trms">world

(Assmans='lgc'>:) without the transcendence of monotheism we would be left with the mere immanence of the ="trms">natural ="trms">world ='strcls'>*** ='lgc'>[='lgc'>='lgc'>--> the problem of transcendence/immanence as only options of relatedness='lgc'>]
(a bad ="trms">story='lgc'>:) secular ="trms">narratives that='lgc'>: the stark immanence of the ="trms">natural ="trms">world will save us from an escapist adherence to the transcendent ="trms">world of beyond ='lgc'>[='lgc'>--='not'>✕='lgc'>='lgc'>--> my Zolmat text is was about the problematization of that view (transcendent ="trms">world of beyond) in Islamicated ="trms">ecological consciousness in ="nms">ajayeb='lgc'>]


='strcls'>****to move from ideology to recognition='strcls'>**** (of the many ="trms">different contrasts we have lived by without granting them enough room)


the drab and entirly mythical drama of light overcoming darkness


="trms">religious traditio operates by its abilities of two transformation='lgc'>:
="lstsrd">1. a radical transformation of the far away into the close and the proximate ='lgc'>[='at'>#Zolmat='lgc'>] (dead is alive)
="lstsrd">2. a ="trms">positive view of all artificial transformations (='lgc'>=/= tendencyo conserve what it is)

='strcls'>**what happens if ="trms">religion is allowed to weave its highly ="trms">specific form of transcendence (salvation='qstn'>?) into the fabric of the other two modes of existence='lgc'>: reproduction and reference='qstn'>?

="frds scrmbld"nttrm="Leonardo">Leo's dream (and also deep sin)='lgc'>: the urge radically to transform ='strcls'>*that which is given='strcls'>* into ='strcls'>*that which has to be fully renewed='strcls'>* ='lgc'>='lgc'>--> alternative, dream of a ="trms">different ="trms">world
='lgc'>[='lgc'>=/= to grasp this ="trms">world (and only this ="trms">world) otherwise='lgc'>]

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look at spec over the ="trms">spectacular
(in ="nms">ajayeb)

i can't give you a dialectical con="trms">="trms"nttrm="cluster,club">clusion

maybe a mouth-full

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='lgc'>[Paul ="ppl">Shepard='lgc'>]

our perception of ="trms">animals as the ="trms">language of ="trms">nature in Thinking ="trms">Animals and The Others; the “="trms">natural” way of ="trms">childrearing in ="trms">Nature and Madness; and the bear as a dominant sacred ="trms">animal connecting people ceremonially to the earth in The Sacred Paw.

Octavio Paz reminds us='lgc'>: “The ="trms">past reappears because it is a hidden ="trms">present. I am speaking of the real ="trms">past, which is not the same as ‘what took place.’ . . . What took place is indeed the ="trms">past, yet there is something that . . . takes place but does not wholly recede into the ="trms">past, a constantly returning ="trms">present.”

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='lgc'>[="ppl">Corbin='lgc'>]

it is so d="trms"nttrm="danger,stranger">angerous to say any thinker, ="trms">writer, artist, or phiosopher ‘was of his/her own time.’ nobody has ever been in their own time, never. we are constantly out of time.

things occur in Malakut, not in the time of this ="trms">world.
it is a ="trms">matter of ="trms">interior ="trms">history, exoteric in the etymological sense of the word, subtle ="trms">history whose events do not take place in the exterior ="trms">world of objects, but in the subtle ="trms">world of lived states, events in the Malakut, in the ="trms">world of the ‘Soul,’ in the ‘Heaven’ or the ‘Hell’ which man carries within himself.
(and this is precisely what is ‘changing someone's ="trms">story’ is about. ‘let me change the rhythm of your ="trms">story. let me change your ="trms">history.’ ='lgc'>='lgc'>~= ="trms">storytelling)
this ="trms">history='lgc'>='lgc'>='lgc'>----="trms">interior ="trms">wild facts='lgc'>='lgc'>='lgc'>----="trms">intermingles with his wills, and objectives itself in the web of exterior facts. these are events of ="nms">="nms">ajayebnameh, Shahname شاهنامه, Qur'an قرآن, Grail Cycle and so on, the events of this ="trms">history (inspire parables='qstn'>? and) make up sacred ="trms">history (tarikh-e ghodsi تاریخ قدسی‌) ='lgc'>=/= ="trms">="trms">empirical ="trms">historicity
='strcls'>*the ="trms">question always remains='lgc'>:
="prgrph">-what ='strcls'>*is of this ="trms">world='qstn'>?
="prgrph">-what is the organ of perception='qstn'>?
="prgrph">-does oneself need to ‘belong’ to this sacred ="trms">history in order to come to pass (in the Malakut ملکوت)='qstn'>? (being born in it, etc.)

='lgc'>[what was your fetish again='qstn'>? what was your Qibla قبله='qstn'>? what would be...='lgc'>]

platonic ideals, periodization of sacred ="trms">history

ملا صدرا Mullah ="ppl">="ppl">Sadra revolutionized the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of being, in reversing the order of ="trms">priority of essence (mahiat ماهیت). he gives ="trms">priority to existence (vojud وجود) ='lgc'>: that means, it is the act and mode of existing that determine the ="trms">nature of essence. the act of existing is in effect capable of multitude of degrees of intensification or of degradation.

(عجایبِ ="nms">ajayeb-e) man='lgc'>: human-faced demon (ajene ensan-nama اجنه انسان‌نما) / ... / ... / ="trms">sublime state of perfect Man
="prgrph">-and body passing through a multitude of states ='lgc'>: Hayula هیولا='qstn'>? / ... / jesm (جسم corruptible ="trms">worldly body) / ... / divine body (jesm-e elahi جسم الهی)

Mullah ="ppl">="ppl">Sadra is the philosopher of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphoses and ="trms">palingenesis (estehaleh-ha استحاله‌ها ='and'>& rastakhiz-ha رستاخیز‌ها)
='strcls'>*="trms">phenomenology of the act of existing='strcls'>*


there was a time (12th century='lgc'>--my favorite) when ="ppl">Avicenna ابن سینا was ="trms">translated into Latin (in Toledo,) a moment when our cultures in east and west cor="trms">responded to the same type, a moment when the concept of ="trms">science was inseparable from its spiritual context. ='lgc'>-='lgc'>-='lgc'>='lgc'>--> think of the alchemists for whom the operation undertaken in the laboratory only attained its end if it was accompanied by an ="trms">interior transmutation of the man='lgc'>--that is to say only if it effected the ="trms">interior birth (of spiritual man)

Alchemist's chemistry
="ppl">="frds scrmbld">Nicolas ="ppl">="ppl">Oresme's ="trms">geometry
='lgc'>[out of ="trms">history='lgc'>]
="ppl">Descartes’ ="trms">geometry is also out of ="trms">history, discontinuous

(for ="ppl">Corbin) ="trms">Modern / Western venture='lgc'> = application of the intelligence to the ="trms">scientific investigation of a ="trms">nature that has been desacralised, which must be violated in order to find out its laws (and to subject its forces to the human will)


the dichotomies or dis="trms">sociation of thought/being, being/action



حیدر آملی ="ppl">Haydar ="ppl">Amuli's delinkings (destroying precisely certain dialectics or dichotomies='lgc'>:)

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Holul حلول, Sodur صدور, Tajasod تجسد
(immanence, transcendence, incarnation)
(the eidos reflected in the mirror='lgc'>--divine in the prophet='lgc'>--remains untouched by the mirror, because the real is not ‘incarnated’ in the eidos, the reflected image)

="prgrph">-alame khiali عالم خیالی='lgc'>: ="trms">imaginaire/Hollywood
="prgrph">-khiale khallagh خیال خلاق (='lgc'>='lgc'>--> alame mesal عالم مثال ='lgc'>=/= alame ajsad عالم اجساد) ='lgc'>:
1-khiale mottasel خیال متصل='lgc'>: ="trms">imagining inherent in human
2-khiale monfasel خیال منفصل='lgc'>: ="trms">imaginal apart from human
="prgrph">-alame hess عالم حسس='lgc'>: molk ملک ='lgc'>='lgc'>--> universe of forgetfulness


Tonekaboni, is against='lgc'>: “mojudate moghayade vahmi faghede tagharor mibashand.” (موجودات مقید وهمی فاقد تقرر میباشند)
='lgc'>='lgc'>--> vahdate vojud وحدت وجود ='lgc'>=/= vahdate mojud وحدت موجود
='strcls'>*d="trms"nttrm="danger,stranger">anger='lgc'>: tarde amre mesali طرد امر مثالی ='lgc'>=='lgc'>=> ma'ad dar amre khiali معاد در امر خیالی


death, life, ="trms">past, and future are not properties of objects, rather of subjects (anha sefate nafs hastand آنها صفات نفس هستند) ='lgc'>[="ppl">Corbin='lgc'>]
and you bestow them to objects that you think they are “dead,” “alive,” “from ="trms">past,” or “of future”


“khorre” or “khorne” ="trms">according to zaratustra='lgc'>: a light o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginated from the essence of the divine being and because of that some apparitions have gained hierarchy, and each human capable of a certain ="trms">techne.


='thdf'>the idea of a divine ="trms">presence in ='strcls'>*heikal='strcls'>* هیکل

="trms">according to ="ppl">Socrates='lgc'>: bodies are frames and tools of the selves (nofus نفوس)
="trms">according to ="ppl">Plato, what the self (nafs نفس) does not had essentially that it had to descend into the ="trms">material ="trms">world='qstn'>? what the senses told the self that itself could not say='qstn'>?


an islamic-="nms">iranian ="trms">cosmology='lgc'>:
 ="prgrph prgrph2">-jabarut جبروت (alame oghule karubi عالم اقول کروبی) (Nous)
 ="prgrph prgrph2">-malakut ملکوت (alame nofus عالم نفوس) (Psyche) ='lgc'>--organ='lgc'>='lgc'>--> khiale fa'al خیال فعال (= jesme latife nafs جسم لطیف نفس. niruye khial نیروی خیال is trainded still in middle east. this ="trms">inter-monde is where mater ='lgc'>='lgc'>--> im="trms">material ='and'>& immater ='lgc'>='lgc'>--> ="trms">material; jesm ruhani جسم روحانی‌ ='and'>& ruh jesmani روح جسمانی ='lgc'>=='lgc'>=> constant happenings of ="trms">historic ="trms">nature ='lgc'>=='lgc'>=> Ma'ad معاد) ='lgc'>='lgc'>--> amre mesali امر مثالی
 ="prgrph prgrph2">-molk ملک (omure mshhud امور مشهود) (Sarx)


='lgc'>[="ppl">Ashtiani, 2nd vol, p44, footnote='lgc'>]
ensane okhravie daraye badan (انسان اخروی دارای بدن) ='lgc'>='lgc'>--> nash'eye jesmanie alame akherat (نشئه جسمانی عالم آخرت)
(baghaye) badane okhravie alame made (بقای بدن اخروی عالم ماده) ='lgc'>='lgc'>--> hades zamanie (حادث زمانی)


لطیف latif ='lgc'>='lgc'>~= im="trms">material

actual/real ='lgc'>='lgc'>~= a dream between earth and sky


asemanhaye napeydaye nojumi آسمانهای ناپیدای نجومی (celectial skies invisible)
dadehaye vahyi داده‌های وحی (="trms">data of revelation)


="ppl">Avicenna (selselemaratebe ebn-sinaie oghul سلسله‌ مراتب ابن سینایی عقول)='lgc'>:
='lgc'>[each aghl عقل or angle with its own sky and nafs نفس ='lgc'>=='lgc'>=> a whole universe for itself='lgc'>]
sending from one aghl to the other, till the 10th aghl='lgc'> = unlimited human nafs
10th aghl ='lgc'>='lgc'>~= philosopher's active aghl ='lgc'>='lgc'>~= ruh al ghodos روح القدس

(سهروردی) in ="ppl">Sohrevardi='lgc'>: angle and nafs are in the same trip

aghle ="nms">hayulayi عقل هیولایی


='lgc'>[="ppl">Averroesian/ابن رشدی ='lgc'>=/= Avicennian/ishraghi/اشراقی='lgc'>] ='lgc'>=='lgc'>=> destruction of the ="trms">intermediate ="trms">world of angles ='lgc'>=='lgc'>=> secularization ='lgc'>:
="trms">sociology ='lgc'><='lgc'>-- theology ='lgc'><='lgc'>-- angelology
(divine ="trms">materiliazation ='lgc'>='lgc'>--> ="trms">social ="trms">materialization)
totalitarianism ='lgc'><='lgc'>== ideology ='lgc'><='lgc'>-- spirituality (='lgc'>='lgc'>~=='qstn'>? intellectual im="trms">materialism)

(='qstn'>?signing in ="nms">iran='lgc'>:)
ghodsi shodane nahadha='lgc'> = orfi shodane maba'adotabi
قدسی‌ شدن نهادها='lgc'> = عرفی شدن مابعدالطبیعه
sacredization of institutions='lgc'> = secularization of ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics


="large lg14" stl="font-size:110%"> the tragedy is not the affirmation of individualism, it is rather the forgetting of the in="trms">finite entity ='lgc'>:
non-mystic monotheism ='lgc'>=='lgc'>=> a personalized (incarnation of) God (='lgc'>='lgc'>--> everything ‘personal’ is subject to death and negation) ='lgc'>=='lgc'>=> entrance of God in collectivism


تغییر ماهیت عالم taghyire mahiate alam (change in the essence of the universe) is the subject of study for ="nms">iranian ancient philosophies and ="trms">cosmologies

contemplation (moshahede nazari مشاهده نظری) ='lgc'>='lgc'>~= action
knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>~= creating (that insensible speculative ="trms">world) (the ="trms">world of ="nms">ajayeb and its siblings is created and stated in my inner vision)
='lgc'>[hush-e nazari هوش نظری, ability to abstract, is the ability to look from above='lgc'>]
='lgc'>[(jaleb budan-e) heja-e bimani هجای بیمعنی, ="trms">interest for meaningless ="trms">morpheme='lgc'>]

(human's function='lgc'>:) the trans="trms">figurative function of the transcendental machine (karkhaneye mojarad-sazi کارخانه مجرد‌سازی, by Sheikh Muhammad Tabatabayi)



='strcls'>*ta'vil bayad dar jahate axe harkate jami va moshtarek bashad تأویل باید در جهت عکس حرکت جمعی و مشترک باشد
(="trms">interpretation/hermeneutics ='lgc'>=/= commons/collectivism)
(="trms">according to ="ppl">Sohrevardi='lgc'>:) haghighate lafzi حقیقت لفظی (="trms">verbal/="trms">literal truth) ='lgc'>='lgc'>--> the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical entity
face/surate/صورت/apparition/majaz/مجاز/="trms">trope ='lgc'>='lgc'>--> truth/reality



(سهروردی ="ppl">Sohrevardi's ="trms">accord='lgc'>:) up in the highest point in the hierarchy of existence there is nur-al-anvar نور‌الانوار (light of lights) which its ="trms">material-removing (de="trms">materialising='qstn'>?) abstraction (tajarode made-zoda تجرد ماده‌زدا) constantly transcends, beyond any other abstraction. ='lgc'>=='lgc'>=> first light is o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginated from it='lgc'>: anvare ghahere انوار قاهره (='lgc'>='lgc'>~= anvare fereshtegani انوار فرشتگانی) ='lgc'>='lgc'>~= first maleke mogharab ملک مقرب (or Bahman بهمن, Vahumane وهومنه, first of Zoroastrian Amshaspandan امشاسپندان) ='lgc'>=='lgc'>=> (due to their ="trms">interactions='lgc'>:) second light, second maleke mogharab is created ='lgc'>=='lgc'>=> eshragh اشراق ='lgc'>=='lgc'>=> eshragh ='lgc'>=='lgc'>=> eshragh ='lgc'>=='lgc'>=> ...

جسمیت‌شناسی‌ jesmiat-shenasi='qstn'>?

رب النوع rab-ol-no ='lgc'>='lgc'>~=='qstn'>? God of type, of abstract examples, (="ppl">Plato's universals='qstn'>? type, general concept ='lgc'>='lgc'>--> is always beyond the horizon, the reality of the type lies beyond a related one that it sustains (‘token’) ='lgc'>["Beyond the horizon there lies a Lion, a Lion more Lion than any more lion. And beyond saying ‘lion,’ which calls forth that Lion, lies yet another, who might just look back. And beyond this eyeing one, lies an undying one, one we call ‘Lion’ because she is a kind.” (="ppl">Kohn, 2009)='lgc'>] ='lgc'>='lgc'>--> apply this idea to the fire)
ارباب الانواع arbab-ol-anva ='lgc'>='lgc'>~=='qstn'>? angelology (="nms">iranians ="trms">loved angels and were good at angelologic thinking, it was a ="trms">technical term in knowl="trms"nttrm="knowledge,Knowledge">edge production regarding ='strcls'>*="trms">categories and types='strcls'>*) ='lgc'>='lgc'>--> ="ppl">Platonic ='lgc'>+ Zoroastrian ='lgc'>+ (shiite) Islamicate ='lgc'>[via ="ppl">Sohrevardi='lgc'>] ="trms">cosmologies
="prgrph">-the angel/type that both emerges from and sustains the many lives of its many tokens (='lgc'>='lgc'>~= tashasho تشعشع).
="trms">according to ancient ="nms">iranians, rab-ol-no or the type-God decided its own destination (calculation of its own destiny), but there was no cor="trms">relation between the ‘type’ and its ‘token,’ there is no whole being created, there is no individuality being created. this general type has its own intellect/sense/reason (sho'ur شعور.) their ="trms">relationship is of rage and ="trms">love (ghahr قهر and mohebat محبت,) ="trms">according to ="ppl">Sohrevardi.
="prgrph">-what ="trms">question is posed from somewhere (slightly) beyond='qstn'>? a ="trms">question in="trms"nttrm="cluster,club">cludes the likeness of its answer (="ppl">Kohn, 2009)
="prgrph">-the angel of type is all about ‘being in futuro,’ which captures the logic of life's continuity ='lgc'>='lgc'>--> “over the horizon” houses this “living future”
="prgrph">-What is the ="trms">relationship between this angelic ="trms">world beyond us and the ="trms">sociocultural ="trms">worlds we construct='qstn'>?
="prgrph">-“mosol” مثل ='lgc'>: the realm of objective “stuff” that exists out there beyond us, on the other.


='strcls'>*Barzakh برزخ ='lgc'>=/= anvare pak انوار پاک (pure lights)
Barzakh='lgc'> = seperation, obstacle, ="nms">pardeh پرده, ="trms">veil, (shadow='qstn'>? mediation='qstn'>?)
="prgrph">-everything ="trms">material that can be addressed ="trms">sensually, an evil negation.
="prgrph">-Barzakh is dark (that is a ="trms">different kind of Barzakh than what i talked about with Mi='qstn'>? not really, there it is theorized as ='strcls'>*shadow='strcls'>* and ="trms">inter-mediation)
="prgrph">-projections happen in Barzakh




='lgc'>[from MOP with Mi='lgc'>]
We both take ="trms">interests in ="trms">morphology of ="trms">historical forces and intensive thinking under the influence of ="trms">materiality. To traffic in the tropics of an isthmus between the sensible ="trms">world and the divine that was brought into our discussion, was proposed in my last letter those marvelous creatures living in the logic of precariousness, those who live in another temporality that is eyewitnessed in distanced ="trms">pasts.
...
We are here on this site in a landscape of ="trms">memory, in a progressive user-friendliness and a ="trms">technology that signals our arrival in an Alam-e Barzakh (عالم برزخ), an ="trms">ontological ="trms">intermediate realm of images and forms, the creatures that populate this ="trms">world have the incorporeality of “images,” much like the cyberspace we are born into and populate.
...
Not to remediate Barzakh (برزخ) but to propose a media theory, sketch it, and archive it for later. And there will be things that have to remain impossible to verify by us and in those records, the general-purpose ="trms">language of the ="trms">technologies that we choose to archive ourselves with, on the side of forgetting, the site of externalized ="trms">memories, will not verify ="trms">histories of ="trms">presence tattooed under the ear of the elephant of our ="trms">story, as you whispered somewhere in the dark.
='lgc'>[...='lgc'>]
Yes, vocal works that informed and influenced Qahveh-="ppl">Khanehe (قهوه خانه) still can be found in some places of tea or cafe houses in ="nms">Iran. They are called ="nms">pardeh-="ppl">Khani (پرده خوانی), here someone who is a ="nms">pardeh-Dar پرده‌در (“-Dar” meaning that who tears apart the ="nms">pardeh پرده, and ="nms">pardeh meaning screen or ="trms">veil='lgc'>--the concept of ="nms">pardeh always contains “a perpetually hidden message”), ‘="ppl">Khandan’ (خواندن) meaning in ="trms">Farsi ‘to ="trms"nttrm="already,spread">read’ or to sing-off a plain of signifiers, is also the ="trms">verb ‘Darridan,’ (دریدن) ='lgc'>[='at'>#="ppl">Derridean acting='lgc'>] meaning to rip apart.
...
I am sorry; I am just entangled in the topologically impossible ="nms">pardeh, as an ="trms">interfacial space where the body and ="trms">instrument of music meet. I am touching with my fingers the ‘first three’ ="nms">pardehs of Setar ستار, and thinking about to jack into the vague ="trms">differences between another two magical canvases / magnetic disks='lgc'>: Plane of Destiny (lohe mahfuz لوح محفوظ) and Plane of ="trms">Memory (lohe hafez لوح حافظ), while ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening to the virtual ="trms">narratives of Ghahveh-="ppl">Khane theater. Which creatures have you encountered, in your ="trms">travels, that bypass human installations (of ="trms">memory)='qstn'>?

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a Zoroastrian ="trms">data='lgc'>: pre-existential ='lgc'>~ azali ازلی, sabegh-ol-vojud سابق الوجود

atefiate mahsus ='lgc'>[عاطفیت محسوس='lgc'>] (queer='qstn'>? a queerness not familiar with mysticism='qstn'>?)
queer is about ‘marahele johare atefi’ (مراحل جوهر عاطفی), mohabat محبت (kindness or ="trms">love,) without leading to ‘faghre erfani’ (فقر عرفانی)

='lgc'>[i have problem with='lgc'>] (escaping) the ‘pit of ="trms">nature’ (chahe tabiat چاه طبیعت) in ="ppl">Sohrevardi's thought
="prgrph">-(he inverses the earth from ="trms">positive to negative geology, sphere becomes pit)
="prgrph">-the project of post-Babylonian autopoietic-self, a self that is defined by the ‘="trms"nttrm="metaph,metamorph,metabol,metal">meta-fall’ into the “pit of ="trms">nature.”

‘andam-shenasi peikare latif’ (اندام‌شناسی‌ پیکر لطیف)

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='lgc'>[="ppl">Avital='lgc'>]

what are the ways in which ="nms">="nms">ajayebnameh relates to itself as its own future, its own labor and announced commitments='qstn'>?
(our ="trms"nttrm="already,spread">reading of ="nms">ajayeb is not a time quiz involving applicability and whether or not one “buys it.”)


i am “drifting” without ="trms">anxiety into a new territory (in the philosophical work of ="nms">="nms">ajayebnameh,) drifting involves randomization, fuzziness, and ="trms">interference. there is no coherent programming nor concerted ="trms">demand for ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor
(="ppl">Avital='lgc'>: The o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of the ="trms">demand for ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor, which has conditioned 20th century Anglo philosophy, “is the ="trms">positivist's requirement that theories be testable. At the very least, a re="trms">spectable philosophical theory should be stated with sufficient precision that one can tell what it says about something and whether its pre="trms">dictions about that subject ="trms">matter are borne out” ='lgc'>='lgc'>='lgc'>---- to be capable of being ="trms">articulated in the formalism of logic)

Testability furnishes the un="trms">interrogated core of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor. ='lgc'>='lgc'>--> linked to a notion of computational realizability='qstn'>?

how “="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor” enables the displacement of truth by testability='lgc'>='lgc'>='lgc'>----as if the test could provide an un="trms">questionably solid ground for overtaking reflection and other philosophically t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggered ="trms">interferences.

What kind of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor is “a certain kind of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor”='qstn'>?

what is being guaranteed if not the ability itself to guarantee

Everything rests on the ='strcls'>*promise='strcls'>* of a certain kind of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor.

the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical fantasy of completion.

colonization of discourse with ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor

The discipline of programming leads to a shift in perspective on traditional issues. It invites='lgc'>--or rather requires='lgc'>--one to adopt what ='lgc'>[Daniel='lgc'>] Dennett (1968) calls the design stance toward the mind

='lgc'>{ ins[...]