[...]certain kind of ="trms">rhetorical work of ='strcls'>*="trms">crafting ="trms">tropes='strcls'>*
 ='lgc'>='lgc'>--> figures of similarity/="trms">difference='lgc'>:
  by similarity, or
  by contiguity, or
  by part-whole, or
  ...
(this is ‘building’ ='strcls'>*among='strcls'>* us)
(how do i decide to compare two things='qstn'>? Shirin and Ophelia, etc)

models are built ="trms">rhetorics
="trms">history of models
the power of models is that they are not the ‘same as’

circuits of meaning and power that flow through (="trms">materials and bodies)

mondial ='lgc'>~='qstn'>? ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edge
the idiom ‘="trms">situated’ makes people think ‘local’ (instead of global)
by ="trms">situated she means the ‘knot’ which always means some place and somewhere, but that someplace/somewhere could be in ="trms">materiality a distributed digital ="trms">network. the ="trms">situated is always open. the point is that it is not nowhere and no place.

="large lg2" stl="font-size:112%">
epidemic friendly

the flow of disease are major ="trms">international research ="trms">matter

eco-feminism, veganism is for ="ppl">="ppl">Haraway is genocidal ="trms">position, a ="trms">position that advocates violence, a ="trms">position dedicated to the destruction of ways of life and living beings in="trms"nttrm="cluster,club">cluding ="trms">animals, ='lgc'>[a ="trms">position that='lgc'>] ='strcls'>*concise all working ="trms">animals to being nothing but evidence of the destructive and violating im="trms">position of human will on ="trms">natural stuff='strcls'>*, and “that domestic ="trms">animals of all kinds are victims and de="trms">monstrations of human hubris گستاخى, and they have been made into tools” ='lgc'>='lgc'>~= an extreme developemnt of liberal theory ='lgc'>='lgc'>--> the (work) ="trms">animals are not self-defining subjects, are violations and victims, and should not exisit, except as='lgc'>:
="lsts lst1">•="trms">heritage-="trms">animals
="lsts lst1">•rescue-="trms">animals
="lsts lst1">•wards of guardianship
(='mywrk'>my work on ="nms">ajayeb and ="trms">question of ="trms">heritage has been exactly against that ="trms">position)

the radical anti-food-industry ="trms">position is a radical liberal theory turns all working ="trms">animals into (at best) ='strcls'>*="trms">heritage-="trms">animals='strcls'>* ='lgc'>='lgc'>~= ="trms">animal to be preserved as much as possible separate from human use ='lgc'>='lgc'>--> “all human use is bad”
(='lgc'>--='not'>✕='lgc'>='lgc'>--> we know that the ="trms">question of use and ="trms">instrumentalism cannot for mortal ="trms">finite beings rid out of liberation theory and practice)
='lgc'>[='thdf'>for example the dis="trms">position of the film How to Train Your Dragon='lgc'>: The Hidden ="trms">World, where at the end dragons are better off their human partners ='lgc'>~ kabutar ba kabutar baz ba baz کبوتر با کبوتر باز با باز='lgc'>]

='strcls'>**killing is not something mortal beings can avoid='strcls'>** (us or them)

='strcls'>*the human beings have regularly and in complex ways produced other living entities as killable='strcls'>*
='lgc'>[="trms">category of killable='lgc'>: a killing that doesn't quite count as killing='lgc'>]

killing your pet when she is too sick='lgc'> = a judgment in ="trms">responsive ="trms">relationship that is not equal

to say that “meat culture everywhere and always are acts of violation” is wrong

“post-”, ='thdf'>the notion of ‘surpassing’ that is inevitability built into the “post-”, is in our way politically
the project of critique ='lgc'>: finding that point of violation where you can say “got you!”, ‘I nailed you’ ='lgc'>='lgc'>--> the practice of critique='lgc'> = to define what we are against ='lgc'>}='lgc'>==> develop political movement that are fairly self-certain about what we are against ='lgc'>==> you will find yourself (perhaps) property addressing a particular issue but having no ability ='strcls'>*to make political connection='strcls'>* (='lgc'>='lgc'>~= to think beyond the ="trms">category) ='lgc'>='lgc'>--> you find yourself crippled

posthumanist think of themselves as “better than”, more in possession of a “real” understanding of the ="trms">nature of contemporary ="trms">world, beyond the critique of ="trms">technology

the politics of it all...

="large lg1" stl="font-size:142%"> ='lgc'>[we have never been ='lgc'>='lgc'>-->='lgc'>] human ='lgc'>: being on the side of the one who developed ="trms">technology to realize intention of their mind in the ="trms">matter ='lgc'>[= The Iron Man='lgc'>]
='lgc'>=/= what it is to be people
we don't need fancy ="trms">epistemological justification (such as posthumanism), people know the ="trms">world in ordinary ways and we can learn from eachother, in all the (cultural, ="trms">historical, power, wealth) ="trms">differences among us ='lgc'>[='at'>@="frds scrmbld"nttrm="Leonardo">Leo='lgc'>] ='lgc'>='lgc'>--> ='strcls'>***partial ="trms">translations happen all the time='strcls'>***
to take the risk of making a mistake ='lgc'>--='lgc'>[the only way you can='lgc'>]='lgc'>='lgc'>--> affirm something ="trms">positive ='lgc'>: the ="trms">positive knowl="trms"nttrm="knowledge,Knowledge">edge pins on the possibility of mistake ='lgc'>--(='at'>@="frds scrmbld">Setareh; ="frds scrmbld"nttrm="Godard">Goda wants to avoid mistakes='qstn'>?)

(learning from ="ppl">="ppl">Foucault='lgc'>:) power='lgc'> = actual arrangement of the ="trms">world (and not something ‘out there’)
(learning from ="ppl">Derrida='lgc'>:) ="trms">responsibility is about the ="trms">excess of it all (and not the irony of it all ='lgc'>[='strcls'>*irony='lgc'>: incongruity of expectation and occurrence='lgc'>])
(learning from biology about='lgc'>:) ="trms">differences organize themselves by ="trms">ecologies (and not by binaries) ='lgc'>='lgc'>--> ="trms">ecologies have many scales (of temporality and physicality)='strcls'>***

="trms">scientific research ='lgc'>+ artistic research ='lgc'>+ contemporary philosophical critical inquiry ='lgc'>==> ='strcls'>*topographies of ="trms">difference='strcls'>* ='lgc'>[='lgc'>='lgc'>--> important for ="frds scrmbld"nttrm="Godard">Goda's use of the term “privilege” flattening ="trms">differences='lgc'>]
(“='lgc'>+” are exchange zones, i am learning their ="trms">differences of idioms)

='lgc'>[="nms">apass='lgc'> = partners locked into ="trms">mimesis='lgc'>]

(my problem with ='thdf'>the idea of) privilege='lgc'>: a special ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right, advantage, or immunity granted to a particular group or individual ='lgc'>--assume='lgc'>='lgc'>--> the only way for a particular demographic to advance is at the expense of another
="lsts lst1">•="trms">communism which was a form of collectivism (defined itself against privileges) wiped out large populations
="lsts lst1">•it is easier to politicize gender and sexuality ='lgc'>--to='lgc'>='lgc'>--> ="trms">demand change


='at'>@="frds scrmbld"nttrm="Leonardo">Leo='lgc'>: the ="trms">question of (should this be the way of) ‘how do we inhabit our ="trms">situation and to make connection with each other’ ='lgc'>='lgc'>--> (='qstn'>?can i sug="trms">gest to ="frds scrmbld"nttrm="Leonardo">Leo) to drop the stance of comprehensive theoretical political ="trms">position ='lgc'>[without giving up the labor-intensive work of theory='lgc'>]


(to talk about...) as an abstraction of ="trms">seriousness
='strcls'>*if one is really ="trms">serious about the kinds of ="trms">interupted and entangled abstractions it is no longer good enough to do it from the ="trms">Greeks-on='strcls'>*
(not scolding post-colonial but actually) not to let philosophy or ="trms">science or any other rest of it any longer be that unmarked set of ="trms">categories
='strcls'>*="trms">situated ground='lgc'>: that we know something='strcls'>*
(not to let='lgc'>:) ‘not to know something’ (about living and arriving at the time of human-induced mass-extermination and mass-genocide) as the only way of being a ="trms">serious person ='lgc'>~ extinguish abstractions in order to act
='lgc'>[learning from ="ppl">="ppl">Haraway ='lgc'>+ ="ppl">="ppl">Latour:='lgc'>] ‘to take something ="trms">seriousness’ is not to run off and explain it by something else, is to be at risk to it's ‘thisness,’ to be available to it, to be undone and redone at encounter ='lgc'>='lgc'>~-> specualtive thought
(always asking) what other abstractions are to think with='qstn'>?
='lgc'>[my ="trms">interest in the ="trms">past ='lgc'>='lgc'>-->='lgc'>] your head screwed backward, not so much looking for relevant novelty ='lgc'>[and not in search for meaning='lgc'>] (not so of ="trms">past but also) not quite so enamored of the new and of the creative
="prgrph">-extinctions are happening at extraordinary rate that are difficult to deal with the perceptual ="trms">apparatuses of the bipedal hominid ='lgc'>[='lgc'>='lgc'>--> for example sayinig ‘everything is collapsing’ is one of those ="trms">categories, collapsology takes ="trms">world's doom as a ="trms">priori='lgc'>]
="lsts lst1">•knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>=='qstn'>? production of novelty, product of novelty ='lgc'>[that you need is not at all novelty for someone else='lgc'>]
="lsts lst1">•knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>=='qstn'>? reduction of ="trms">memory, production of ="trms">memory
="lsts lst1">•knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>=='qstn'>? cat's cradling each other
='strcls'>*what constitute flourishing='qstn'>?='strcls'>* ='lgc'>[='at'>@collapsology ='lgc'>=/= one is seduced, curious, ="trms">interested, and int="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigued ‘to what is going on there='qstn'>?'='lgc'>]
='lgc'>[="trms">species are often='lgc'>] risks for your ="trms">ongoingness
(work of) ='lgc'>[='strcls'>*='lgc'>]hope='lgc'>: care not being possible out of the place of sheer joy

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

my issues with the commons
i have a problem with the conceptual and ="trms">material ="trms">apparatus called ‘resource’ that the commons takes un="trms">interrogated. (and there is no way out of it because commons must take ‘a’ de="trms">finition of resource for granted='lgc'>--and that makes it too easy to deconstruct). and it is too embedded within a political framework and ="trms">vocabulary. and political is the most difficult syntax to start with, which won't allow it to access other ="trms">literacies.
in this way the commons alone cannot properly address issues such as pollution, extinction, human-="trms">animal problems, ="trms">rhetoric, in="trms">heritance, logic, alienation, and so on, that need multidisciplinary thinking.

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

="lsts lst1">•what is ‘feeling’ for ="frds scrmbld">Lili
="lsts lst1">•the issue of ‘similarity’ for ="frds scrmbld">Luiza
="lsts lst1">•zones of connectivity and presubjective singularities for ="frds scrmbld">Xiri. (what is even better than justice='qstn'>? kindness='qstn'>?)
(="frds scrmbld">Xiri's use of the implicit element of ‘surprise,’ she is trying to ="trms">communicate the ‘importance’ of her contents.) (trauma-="trms">story almost always silences other ="trms">stories. [...]