[...]='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
="large lg2" stl="font-size:110%">
='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
="large lg14" stl="font-size:116%">
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)
="large lg10" stl="font-size:102%">
='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'>]
="large lg1" stl="font-size:128%">
='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...)
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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.
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="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'>[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
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="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'>]
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(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
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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'>[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'>?)
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='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 talk[...]