[...]enlightenment pathology)='lgc'>='lgc'>--> grand theories of degradation and decline about whenever ="ppl">Adorno delves into critique of the ="trms">world ='lgc'>[='lgc'>='lgc'>--> habit of most of my friends and artists...='lgc'>] ='lgc'>='lgc'>==> (purist theology of negation) ='strcls'>***reverse-messianicism='strcls'>*** (='lgc'>='lgc'>~= “he can do nothing” هیچ کاری نمیشه کرد، همیشه همینجوری بوده)
='lgc'>}='lgc'>=/= chaotic engagement (with the ="trms">questions of art, ="trms">history, self)

="ppl">Adorno's dedication to the ="ppl">Marxian perception of ="trms">historical Being as an intrinsically teleological functioning ='lgc'>='lgc'>==> his intense cynicism
='lgc'>=/= ="ppl">Schopenhauer's pessimism
='lgc'>=/= ="ppl">Nietzschean ="trms">intervention of ='strcls'>*treating ="trms">history as ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical illusion='strcls'>*, ='lgc'>[='strcls'>*='lgc'>]="trms">history='lgc'>: a hallow significatory edifice that nevertheless manufactures meaning, directionality, and ="trms">causality (for an otherwise anarchic ="trms">world) ='lgc'>='lgc'>--> ="nms">iranian chaoticism ='lgc'>[and why ="ppl">Nietzsche is so widely ="trms"nttrm="already,spread">read in ="nms">Iran='lgc'>], for ="ppl">Nietzschean='lgc'>: “art ='lgc'>[='lgc'>='lgc'>--> eruptive potentiality of the will to truth='lgc'>] ='lgc'>=/= ="trms">history ='lgc'>[='lgc'>='lgc'>--> desolation of the will to power='lgc'>]” ='lgc'>='lgc'>--> the disparity between art and ="trms">historical reality becomes the very source of chaos-consciousness saliency

ferocious risk of greatness ='and'>& the asphyxiating decadence of mediocrity

(="frds scrmbld"nttrm="Alice,Shariati">Ali's) peotic-becoming ="trms">aestheticized existence
irresolute ='lgc'>=/= reactive ='lgc'>=/= dismissive

="large lg2" stl="font-size:112%">
continental philosophy's approach to the as="trms">sociations of three spheres='lgc'>: ="trms">history='lgc'>[='lgc'>='lgc'>==>='lgc'>], art, subjectivity ='lgc'>--='not'>✕='lgc'>='lgc'>--> chaotic nonstate='lgc'>: clash between a hypersubjectivized ="trms">aesthetic ='and'>& the barriers of ="trms">historical Being (='lgc'>='lgc'>--> annihilation of both “I” and the ="trms">historical)

="ppl">Benjamin's subjectivity must defend itself against the profane rotations of the ="trms">historical (='lgc'>='lgc'>--> apocalyptic battle)
="ppl">Benjaminian “angel of ="trms">history” ravaged of its innocence at the hands of progress and then restored by overriding strength of the ="trms">historical ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list='lgc'>:
demonization of the ="trms">monstrosity of the ="trms">historical ='lgc'>+ celebratory ="trms">poeticization of the subject
='lgc'>=/= ="ppl">Nietzsche and Hedayat's subjectivity ='lgc'>[should='lgc'>] not to be held in a “derivative placement ='lgc'>=/= the here and now” (one must ="trms">imagine beyond طالع بینی ='lgc'><='lgc'>-- شخصیت فراسو نگر) ='lgc'>='lgc'>--> (card ="trms"nttrm="already,spread">reading) one must place under scrutiny the commensurate manner in which the ="trms">historical is navigated, orchestrated, and then overcome ='lgc'>[='lgc'>=/= alibi for some alternative discourse of ="trms">literary-philosophical humanism or ="trms">aesthetic transcendence='lgc'>]
='lgc'>[='qstn'>?what is ="frds scrmbld">Adrijana's card ="trms"nttrm="already,spread">reading ="trms">relation to='lgc'>] the desire to divorce ="trms">history from any potential taxonomy of meaning or intelligibility ='lgc'>--Hedayat='lgc'>='lgc'>--> “one is confined in a proud, deceptive consciousness... that rests upon the merciless, the insatiable, the murderous, in the in="trms">difference of his ignorance='lgc'>--hanging in dreams”


the ="trms">poem i wrote in 2010 “our ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor” https://archive.org/details/our="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor is an ='thdf'>example of (my ="ppl">Nietzschean and Hedayatian influence, to address) the indeterminacy and illogic necessarily as="trms">sociated with a chaotic ="trms">world
(for ="ppl">Nietzsche='lgc'>:) ="trms">positivism='lgc'> = ="trms">historical subjectivity's ="trms">fictive ="trms">interiority ='lgc'>--leads='lgc'>='lgc'>--> decadence of a will to truth, attributing to events a rational look by fixing them within universalizing patterns of signification
="ppl">Nietzsche='lgc'>: “it is precisely facts that do not exist, only ="trms">interpretations” ='lgc'>=/= fraud of the ="trms">historical ='lgc'>='lgc'>==>
="lsts lst1">•="ppl">Platonic idealism
="lsts lst1">•messianic grandiosity of the ="ppl">Hegelian ="trms">world-="trms">historical process
="lsts lst1">•
="lsts lst1">•='strcls'>*rational ="trms">historicism='lgc'>: a discursive ="trms">phenomenon indispensably linked to enlightenment ="trms">epistemology and its overriding drive for ="trms">world-mastery='strcls'>*
='lgc'>}='lgc'>=/= explosiveness of a chaotic universe ='lgc'>+ experiential immediacy of this creative-destructive effusion نشد

="ppl">Nietzsche's The Birth of Tragedy (seemingly) a study of the pre-Socratic culture of Dionysian ecstasy ='lgc'>--but='lgc'>='lgc'>--> a self-projected ="trms">hallucination of antiquity ='lgc'>='lgc'>==> ='strcls'>*theme of ="trms">history as subjective dreamscape='strcls'>* (='lgc'>='lgc'>--> my way of working ="trms">historical ="nms">ajayeb is ="ppl">Nietzschean='lgc'>[='qstn'>?='lgc'>])
="prgrph">-in Human, All Too Human, ="ppl">Nietzsche wages an archaeological assault against the com="trms">position and enforcement of moral and ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical (from ="trms">religion to law, discussion of the ascetic ideal and the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of ressentiment and slave morality)

misunderstanding of “the will”
="ppl">Nietzsche's skepticism (is his a ="trms">priori) ='lgc'>='lgc'>--> the link between chaos and a certain ="trms">poetic evocation

='strcls'>*monumental='strcls'>*='lgc'>: seeking out heroic episodes from the the ="trms">past as examples of imminent قريب الوقوع greatness within the ="trms">present and future (resurrecting examples of nobility) ='lgc'><='lgc'>-- an ethos behind which large-scale causes are mobilized (='lgc'>+ antiquarian ='lgc'>='lgc'>~=) ='lgc'>[='strcls'>*='lgc'>]archive='lgc'>: a harmless reverence for that which has elapsed, leading largely to a compulsive preservation of faded events for no other purpose than that of ensuring their permanence in ="trms">memory
='lgc'>=/= ='lgc'>[='strcls'>*='lgc'>]critical='lgc'>: the courage for insurgency and disavowal of ="trms">historical legacy='strcls'>*** ='lgc'>='lgc'>==> realization of an alternative counterfuture in the ="trms">present
“He is blind to everything behind him, new sounds are muffled and meaningless though his perceptions were never so intimately felt in all their color, light and music, and he seems to grasp them with his five senses together . . . His whole case is most indefensible; it is narrow, ungrateful to the ="trms">past, blind to d="trms"nttrm="danger,stranger">anger, deaf to warnings, a small living eddy in a dead sea of night and forgetfulness. And yet this condition, un="trms">historical and anti="trms">historical throughout, is the cradle not only of unjust action, but of every just and justifiable action in the ="trms">world.” ='lgc'>='lgc'>--> sounds like one of my masks “the sleep-walker”

in Hedayat
nihi="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic absurdist approach to both ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics and ="trms">society
distancing himself from the ="trms">symbolics of divine ="trms">authority
forsaking empty promises of ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical longing
consciousness rushes to disguise and camouflage its own lack of purpose
حاجی آقا Haji Agha='lgc'>: “my existence is useless ='lgc'>[...='lgc'>] hence the greatest and most noble ="trms">poem in my life will mark the destruction of you and your kind”
='lgc'>='lgc'>--> streamsof betrayal, defilement, se="trms">="trms"nttrm="cluster,club">clusion, degradation, anonymous deaths
(subversively, through a series of ="trms">hallucinogenic con="trms">traptions) crash the unchained terrain of neo-fantasia into the claustrophobic region of socalled reality

این همه سودا است to return with fascinated sockets to the ="trms">world-as-illusion
chaos in حکایت باخه و دو بط in Kelile Demne ='lgc'>='lgc'>--> ="trms">history='lgc'>: the myriad series of spectral constructs by which subjectivity comes to be constituted as an ordered entity

chaotic desire ='lgc'>='lgc'>--> a temporary pact with radical aloneness ='lgc'>='lgc'>--> ="frds scrmbld">Hoda
='lgc'>=/= homogenizing abstraction of “human”
(="frds scrmbld">Foad, ="frds scrmbld">Hoda, ="ppl">Sartre's) exilic dis="trms">position, always alone, always apart

tranjective frenzy
to come down from the mountain and infest the back-alleys ='lgc'>='lgc'>--> wtf!

="large lg62" stl="font-size:102%"> deterritorialization one's owb footprints ='lgc'>='lgc'>--> identitatian ="trms">technologies

='at'>@="frds scrmbld">Shervin com="trms">mission the wanderer='lgc'>: a nameless eyeless character sitting on the outskirts of a wasteland in conversation with his own shadow ='lgc'>='lgc'>--> (beyond time and space) as a ="trms">gesture toward discarded ="trms">worlds without clocks or maps ='lgc'>='lgc'>--> ='strcls'>*the will to aimlessness='strcls'>*
(Hedayat in The Blind Owl) “I had no idea in what direction I was going ='lgc'>[...='lgc'>] I did not care whether or not I ever arrived at any palce”

Mikhail ="ppl">Bakhtin ='lgc'>='lgc'>--> art for ="nms">iranian artists='lgc'> = (carnivalesque) a site that grants the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to understand, the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to confuse, to tease, to hyperbolize life; the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to parody others while talking; ='strcls'>*the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to not be taken ="trms">literally='strcls'>*, not ‘to be oneself’ ='lgc'>[...='lgc'>] the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to rip off masks, the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to rage at others with a primeval (almost cultic) rage='lgc'>--and finally, the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to betray to the public a personal life, down to its most private and prurient little secrets

="ppl">Baudrillard='lgc'>: the real is no longer possible ='lgc'>='lgc'>==> illusion is no longer possible ='lgc'>='lgc'>==>='lgc'>{impossibility of rediscovering an absolute level='lgc'> = impossibility of ="trms">staging illusion='lgc'>}='lgc'>='lgc'>--> hollows the inability of existence to escape its own ="trms">fictive com="trms">position (='lgc'>=/= ="trms">epistemologies of repair, ="trms"nttrm="already,spread">reading, weaving, etc.)

(Hedayat's) ="trms">techniques of stealing from the ="trms"nttrm="already,spread">reader the most basic hermeneutic device of distinguishing between ="trms">imaginary and the actual ='lgc'>='lgc'>--> ="frds scrmbld">Hoda, ="frds scrmbld"nttrm="Alice,Shariati">Ali

='strcls'>***annihilation='lgc'>: ="trms">ontological death ='lgc'>='lgc'>==> death of ="trms">ontology='strcls'>***

زنده به گور buried alive, an unmediated experiential sensitivity to the randomness of existence

='strcls'>***chaotic ="trms">imaginary ='lgc'>=/= tyranny of ="trms">historicity='strcls'>***
='lgc'>='lgc'>--> a="trms">historical figure, having ="trms">traversed the borders of ="trms">language, humanity, time, space, and reality ='lgc'>='lgc'>--> ="frds scrmbld">Foad's ="trms">poem (='lgc'>='lgc'>--> ="trms">world as endless becoming or nightmaze) ='lgc'>=/= ="trms">historicized existential experience (folloing only two distinct path, of subject and object)

='strcls'>*philosophy='lgc'> = learnign how to kill='strcls'>* (='lgc'>=/= Socratic-="ppl">Platonic versoin of “philosophy='lgc'> = learning how to die”)

Hedayat straying beyond signification, mortality, and ="trms">ontological or ="trms">phenomenological framing ='lgc'>=/= ='mywrk'>my work with ="nms">ajayeb

(='lgc'>[why='qstn'>?='lgc'>] many artists do that) ='strcls'>***to make oneself unrecognizable='strcls'>***

consciousness='lgc'>: only a host of many someones

="ppl">Nietzsche's transvaluation of ="trms">historical limitations ='lgc'>='lgc'>--> experience would no longer find itself en="trms">trapped by apparitions of objectivity and cohesion and could theretofore invite chance, risk, and endless experimentation
will to power ='lgc'>='lgc'>--> a premediated calculable claim to mastery

="ppl">Nietzsche='lgc'>: art as an active competitive exchange ='lgc'>=/= ="ppl">Schopenhauer's mystical retreat='lgc'>: art to ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure aside from the great road of suffering of humanity those who are wretched, exhausted, and sick, and to offer them a brief lustful moment='lgc'>--a little intoxication and madness (='lgc'>='lgc'>--> a view that many artists today hold)

="ppl">Nietzsche ='lgc'>+ Hedayat ='lgc'>+ Aslani ='lgc'>+ ="frds scrmbld">Hoda's immediate acknowl="trms"nttrm="knowledge,Knowledge">edgement of the ="trms">world-as-unreal ='lgc'>=/= obstacle of ="trms">historicity ='lgc'>=/= ="frds">Sina='lgc'>: I am following a very ="trms">different critique of ="trms">historicity in ="nms">ajayeb
بادیه نشین فلسفی ="ppl">Nietzsche ='lgc'>+ Hedayat (elicit repercussions for) subordination of ="trms">history to a kind of ="trms">literary-philosophical piracy or bedouinism ='lgc'>=/= ="trms">citadel (of geography, civilization, culture)='lgc'>='lgc'>--> many fabricatoins of art happens in ="trms">citadels in Europe


="frds scrmbld">Pierre has always been busy with the ="trms">question of synthesis


entitlement='lgc'>: way of intrusion in homogenous axes of existence


xxxxx 164

="large lg66" stl="font-size:133%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

xxxxx 213

most of ="ppl">Mohaghegh's attacks are ="trms">rhetorical

the (sacred='qstn'>?) boundaries of mysticism
(the boundaries of cities became mystic/sacred)

mystical channels

="trms">presenting ="trms">worlds immersed in a kind of constructed a ="trms">priori (arising from an a="trms">morphous collection of sound and image. ='at'>@="frds scrmbld">Hoda)

="ppl">Mohaghegh working to isolate the rare ="trms">technical and conceptual arsenal behind an ethnographically immagined space

initiatives toward the horizons of a mystical inquest

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="large lg14" stl="font-size:127%"> sect's threat

breakaway modality of a sectarian consciousness

hermeneutic arsenals

organic theoretical ="trms">apparatuses

(its own) effective radars and tactics of attunement, detection, and ="trms">narration

Adonis, Samih al-Qasim, Ghada Samman, Nazim Hikmat, Ahmad ="ppl">Shamlu, Farrokhzad ='lgc'>='lgc'>--> all tempted to (antihumanist) convert the text into a closed circle

forbidden power
moral ambiguity
collective destiny
will to extremity



shadow nears and targets
itself presumed source of all tension and unhappiness
while also sp="trms"nttrm="already,spread">reading its influence over others
many are susceptible to its whisperings
thus he develops a perpetual alertness to its approach
schemes are everywhere
it seeks
to slip into (the sectarian's own) camp under disguise
penetrating the inner circles in dissimulated form and thus unspotted
no mediation
revenge in closeness
and even more than this,
shadow will attempt to escape accusation if possible
the ="trms">spectacle



enemy's overhanging ="trms">presence
='lgc'>='lgc'>--> continual motion
='lgc'>='lgc'>--> time is restless



tower, bastion, ="trms">citadel, stronghold
operational apparitional center
phantasmatic points of references
a spiritual geoscape of concentration
it must appear formidable, immutable, and impenetrable
as a tangible headquarters encased amid far-flung mountains.
it drifts mainly as a figment in the nomadic mind
of the one who lives most of the nights as a marauder in enemy camps
roaming through its courtyards
speaking with the tower's white and black keepers
before receiving the next command
with it the facticity of another harsh assignment.
from tower's security standpoint
the ="trms">world looks ripe for the taking.
the fortress holds, and with it, the dream of the fortress.



the earth
closing on us
a deteriorating prism
tightness, en="trms">trapment
this cylinder
to a ="trms">mutual ob="trms">literation
all inhabitants are squeezed together



to make another planet
another dream of the enemy='lgc'>:
="lstsrd">1. ex="trms">traplanetary construction
="lstsrd">2. confinement of the unwanted
="lstsrd">3. momentary infiltration of the lair
="lstsrd">4. ="trms">consumption of the planet
|
conceptual twists='lgc'>: (quadrangulation='lgc'>:)
='lgc'>[four desires - four attributes - four cor="trms">responding identify-formation='lgc'>]
="lstsrd">1. the most accountable ='lgc'>='lgc'>--> creation ='lgc'>='lgc'>='lgc'>~='lgc'>~> ='strcls'>*labor='strcls'>* (to build it) ='lgc'>='lgc'>--> carpenter خلق
="lstsrd">2. the most disconnected ='lgc'>='lgc'>--> banishment ='lgc'>='lgc'>='lgc'>~='lgc'>~> ='strcls'>*r="trms">enunciation='strcls'>* (to disown it) ='lgc'>='lgc'>--> judge خلع
="lstsrd">3. the most invested ='lgc'>='lgc'>--> possession ='lgc'>='lgc'>='lgc'>~='lgc'>~> ='strcls'>*stealth='strcls'>* (to invade it) ='lgc'>='lgc'>--> trespasser خفيه
="lstsrd">4. the most around/above/upon ='lgc'>='lgc'>--> engulfing ='lgc'>='lgc'>='lgc'>~='lgc'>~> ='strcls'>*hunger='strcls'>* (to eat it) ='lgc'>='lgc'>--> glutton دله

the entire ="trms">worlds are disponsable
to salivate and gorge on what is most detested
the torment of overlapping, of absolute possession and absolute dispossession



unreal
surrealism
anti-realism
hyper-realism
irrealism

inaccurate, misleading signs around each corner of the cityscape
deceptive and insidious facades
taken astray and stranded amid false omens
the misinformation of the ="trms">world's existence
the minor syndicate versus the drone
stretching between the ="trms">memorandum and the dispatch
always in a dual hermeneutics of suspicion and discovery

drinking from the fool's gold of confusion ill-advising ="trms">codes



the sectarian's remedy='lgc'>:
vulgarization requires vulgarity
="trms">response to disgrace is to enter the disgrace
to inflict the profane occurence and encourage the contamination of ="trms">language and sign
into the stint of atrocity
to go barefoot and dis="trms">membered
sectarian appears before the maker='lgc'>:
in blemished and tattered from
(to prove hardship)


xxxxx 254

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one must fear those who say “we”

="ppl">Mohaghegh's ="trms">writing reminds of ="ppl">Avital

...following it into its lower webs of ="trms">imagination

sect='lgc'>: an insider-outsider formation

='strcls'>*the sect redefines='strcls'>*

life, secrecy, ritual, fanaticism, martyrdom

(in a fragmented age ='lgc'>='lgc'>-->) sectarianism='lgc'> = apocalyptic ="trms">writing ='lgc'>+ insurgent practice ='lgc'>["='lgc'>+” ='lgc'>: a lethal combination='lgc'>] ='lgc'>='lgc'>==> ='strcls'>***an abstract idea ='lgc'>+ its immediate execution (within the ="trms">world)='strcls'>*** ='lgc'>["='lgc'>+” ='lgc'>: collapsing the boundary between the emergence of the two='lgc'>]
='strcls'>**(its other names='lgc'>:)
="lsts lst1">•underground movements
="lsts lst1">•secret ="trms">societies
="lsts lst1">•forbidden as="trms">sociations
="lsts lst1">•cult gathering
="lsts lst1">•='strcls'>*artistic circles='strcls'>*
="lsts lst1">•urgan gangs
="lsts lst1">•rebel cadres کادر
="lsts lst1">•terrorist units
="lsts lst1">•
='strcls'>**(its forms='lgc'>:) they banish themselves and plan their hostile-ecstatic return to the surface='lgc'>:
="lsts lst1">•revolutionary
="lsts lst1">•criminal
="lsts lst1">•="trms">religious
="lsts lst1">•mystical
="lsts lst1">•magical
="lsts lst1">•military
="lsts lst1">•='strcls'>*avant-garde='strcls'>*
="lsts lst1">•
='strcls'>**(its conceptual coridors='lgc'>:) each fuses the minimal (elitism) and the ="trms">excessive (universality)='lgc'>:
="lsts lst1">•delirium
="lsts lst1">•murdur
="lsts lst1">•="trms">hallucination
="lsts lst1">•whispering
="lsts lst1">•doom
="lsts lst1">•
='lgc'>}<='lgc'>=='lgc'>~ ='strcls'>***the self-chosen against the ="trms">world='strcls'>***
(“we” is the electric compartment of the sect. the sectarian channels the alarming vibration of the “we"='lgc'>--the one who becomes many)


='strcls'>*evil='lgc'>: a force of liberation, beauty, complexity


="frds scrmbld"nttrm="Alice,Shariati">Ali's microhostilities (on me, the way he tells)
='strcls'>*guided by dislike='strcls'>*

(='strcls'>*terminal Intimacy='strcls'>*='lgc'>: de="trms">finite concept of friendship='lgc'>:) “they will all die for one another"='lgc'> = "they will all kill one another”


“the sect occasionally allows the opening of the closed circle, reforming as a st="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right line that penetrates the ="trms">world of others” ='lgc'>='lgc'>--> (a phantom) ='strcls'>*imperative to entirity='strcls'>*

sectarian ="trms">language='lgc'>: the ="trms">author cages the ="trms"nttrm="already,spread">reader (in each verse)

="large lg34" stl="font-size:116%"> sectarian animism ='lgc'>='lgc'>==> ="trms">paranoiac dialogues='lgc'>:
="lsts lst1">•="trms">language of things (="trms">communication with the inanimate)
="lsts lst1">•concert with sacred ="trms">beasts (oracle, snakes, ="trms">animal spirits, etc. ='strcls'>**the uncooperative figures of ="trms">nature='strcls'>**)
="lsts lst1">•warnings of extraterrestriality (those of faraway sentience)
="lsts lst1">•murmurings of superstition (man, fate, chance, fifth column='lgc'>[= the group who undermine a larger group from within='lgc'>])


hiding as ="trms">mission ='lgc'>='lgc'>--> dissimulation ='and'>& hollowing

sectarian lives by ="trms">code, but cannot be deciphered or analyzed='strcls'>* ='lgc'>--="trms">methodological='lgc'>='lgc'>--> leaves one undetected (='lgc'>='lgc'>--> assassins who are inflexible, precise, and ="trms">systematic to the highest degree, and traceless for this very reason)

...they remind of the ungovered body, the accidental, and death



xxxxx 280

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(="ppl">Mohaghegh's work on the middle east in his ="trms">book) it is ='strcls'>***a theory that does not speak for ‘the East’(= a construction) but rather ='strcls'>*an East='strcls'>*(= a radical illusion)='strcls'>***
="prgrph">-it offers careful insight into singular, distinctive episodes of thought and ="trms">writing in the Middle East (and to explore their relevance across the topology of ="trms">world thought at large)
="prgrph">-the fractal ="trms">nature of his four separate subject-="trms">positions point to the ='strcls'>*exceptional diversity and heterogeneous makeup of Middle Eastern cultural ="trms">imaginaries='strcls'>*

...the insurgent carries a hundred masks within one, the ="trms">poet a hundred more, the mystic a hundred more, and the sectarian a thousand
(='at'>@="frds scrmbld">Geert)

='lgc'>[='strcls'>*='lgc'>]="trms">modernity='lgc'>: a self-naming ="trms">historical epoch that redefines/fuses the exercise of power and knowl="trms"nttrm="knowledge,Knowledge">edge and for which the enlightenment, capitalism, colonialism, ="trms">technology, humanism, ideology, simulation, and the domination of ="trms">instrumental reason become the main pillars of subjectivity

="ppl">Mohaghegh offers a ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of secondary ="trms">literature that forms the relevant archive from which his manuscript borrows, and ='strcls'>**marks its axis of engagement with preexisting ="trms">interventions='strcls'>**
='at'>#bibliography


="ppl">Nietzsche's conception of chaos
“="trms">nature and mask determine ="trms">phenomenal being, the ="trms">phenomenon in its being, as chaos”
(="ppl">Deleuze ="trms">interprets ="ppl">Nietzsche's chaos as='lgc'>:) a philosophical overture toward “the pure unformed”
='lgc'>='lgc'>--> the subject is this free, anonymous, and nomadic singularity which ="trms">traverses men as well as plants and ="trms">animals independently of the ="trms">matter of their individuation and the forms of their personality ='lgc'>[='lgc'>='lgc'>='lgc'>~='lgc'>~> ='at'>#="trms">write a short ="trms">story for ="nms">hayula='lgc'>]

='strcls'>*Eastern insurgent's participation in the chaotic event='strcls'>* ='lgc'>='lgc'>--> there is no ="trms">natural or pure ='lgc'>='lgc'>==> (a more) apocalyptic ="trms">response ='lgc'>='lgc'>==> to became available
='lgc'>[='lgc'>='lgc'>--> to deal with sense as a predicate مسند or a property دارايى ='lgc'>=/=='qstn'>? to deal with sense as an event='lgc'>]


="trms">community
(on Eastern post="trms">modern gathering)
(alternative ="trms">categories that express the potential for “="trms">relationality”='lgc'>: assemblage, alignment, circle, swarm, etc. that are based on multiple vantages of ="trms">intersection and divergence ='lgc'>=/=) ='strcls'>*="trms">community='strcls'>*='lgc'>:
="lsts lst1">•tends to evoke an essentia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list claim
="lsts lst1">•there is typically some centralized discourse of unity, some absolute principle that binds everyone
="lsts lst1">•functions as self-enclosed and ex="trms">="trms"nttrm="cluster,club">clusionary ="trms">phenomenon
="lsts lst1">•breeds insularity and protectionism
='lgc'>=/= vulnerable, permeable, susceptible to transformation
='lgc'>=/= riot crowd (open fever and pulsation always searching out new ="trms">formulations, ='strcls'>*new exteriorities='strcls'>* to ="trms">traverse ='lgc'>='lgc'>==> remains restless, agitated, insatiate)
="lsts lst1">•="trms">community eventually ofers abstract re="trms">presentation of their lived experience (='strcls'>**becoming ="trms">symbolic='strcls'>**) ='lgc'>=/= riot crowd remains ="trms">material, ="trms">visceral, a carnavalesque sensation, and therefore formless ='lgc'>[='lgc'>='lgc'>--> ="frds scrmbld">Elen's ="trms">response to ="nms">apass offered “="trms">community"='lgc'>]
(with the intention of it lasting, ='strcls'>*nothing deserves to stay “as is”='strcls'>* ='lgc'>[='qstn'>?!='lgc'>])
='strcls'>*stale ="trms"nttrm="search">archetypes of the collective knowing subject (“they”)='strcls'>*

problem with ‘periphery’
='strcls'>***deadly and deathly delusion that there is a “within”='strcls'>***
="prgrph">-the periphery in its own removed site it circumscribes a sacred boundary
='lgc'>='lgc'>--> exilic consciousness
="prgrph">-="trms">interior sense of belonging='lgc'>: remaining an outsider event ='lgc'>='lgc'>--> using treachery for the sake of vitality ='lgc'>[='lgc'>='lgc'>='lgc'>~='lgc'>~>='qstn'>? ="frds scrmbld">Elen's ='strcls'>*playful betrayal='strcls'>* (in ="nms">apass environment) to emerge (and inflect) herself at will='lgc'>]

what makes the exile (='lgc'>=/= the knowing subject) more fascinating is that ='strcls'>*it does not need to exist='strcls'>* (='lgc'>='lgc'>--> the ‘need to exist’ lies at the root of the knowing subject's violence)
the ="trms">community is desperate to exist ='lgc'>==degenerates='lgc'>='lgc'>==> into totalitarian declaration of its ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights; obsessed with constructing mythologies of ="trms">presence (and being re="trms">presented)
='lgc'>=/= the exile (the ="trms">animal, the ="trms">child, the shadow, the ="trms">monster, the machine, the thing, the contagion) carries none of the ="trms">anxiety of ="trms">ontological authenticity. they come and go, as impersonal, nameless, ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosing creatures, never too long in the same place, always with some ='strcls'>*new game='strcls'>* or ='strcls'>*secret to pursue='strcls'>*

="trms">communities ='lgc'>='lgc'>--> distinctly humanist ='lgc'>: importing a kind of micro-universality ='lgc'>='lgc'>--> ladem with oppressive sug="trms">gestions of an inborn ethical ="trms">obligation (o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginally from the enlightenment) ='lgc'>==became='lgc'>='lgc'>==> source of judgment ='lgc'>='lgc'>==> taxonomies of power ='lgc'>='lgc'>==> disenchantment, alienation, genocidal playback

="ppl">Mohaghegh sug="trms">gests the always ="trms">social logic of ="trms">community formation is toxic, “the death sentence to its mutability and actual freedom” ='lgc'>='lgc'>--> to avoid the “="trms">trappings of a ="trms">social framework, with its false ="trms">codifications of ethical ="trms">responsibility, and seek more elusive pathways of dialogue and juncture” (='lgc'>='lgc'>--> i am not sure about it, this could be also problematic)

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

='lgc'>[title='lgc'>]
='strcls'>**chaotic topology of ="trms">imagination='strcls'>**

="frds scrmbld"nttrm="Alice,Shariati">Ali's constant antagonism (in his work and in his speech acts)

="ppl">Mohaghegh's use of “third-="trms">world ="trms">authors”
they ="trms">write the unnamable ='lgc'>--&='lgc'>='lgc'>--> execute a vast becoming (of devastating scale and proportion)

to place these ="trms">authors in immediate exchange with “western” thought ='lgc'>='lgc'>--> to allow for a toxic, فرسایشی abrasive confrontation that reveals the outstanding distance from such conventions of knowing ='lgc'>[='lgc'>='lgc'>--> ='mywrk'>my work is about this, to visist (visit ='lgc'>+ resist) these sites of critical encounter and embed them in my performative acts ='lgc'>='lgc'>==> to provide/produce a condition in which a non-antagonistic critical encounter between the “Western” order of knowing and the chaotic textualities of “Middle East” is possible='lgc'>]

="large lg62" stl="font-size:105%">
="trms">epistemic warfare (='lgc'>='lgc'>~/= my ="nms">ajayeb)


masks of an impersonal nightwalker consciousness

madness
="trms">hallucination
amnesia

becoming a faceless engraver

="large lg78" stl="font-size:121%"> their explicit conceptual elements='lgc'>:
="lsts lst1">•burial ='lgc'>='lgc'>--> blindness
="lsts lst1">•annihilation ='lgc'>='lgc'>--> contagion
="lsts lst1">•shadow ='lgc'>='lgc'>--> inhuman
="lsts lst1">•desertion ='lgc'>='lgc'>--> deception
='lgc'>}='lgc'>='lgc'>--> chaotic experience


(="trms">according to ="ppl">Mohaghegh) this chaotic middle eastern elsewhere is not yet openly acknowl="trms"nttrm="knowledge,Knowledge">edged by ="trms">literature
="prgrph">-borderline illegible ="trms">narratives
="prgrph">-emergent textualities

(my allegiance is with ="ppl">Mohaghegh's allegiance with) badlands of postcolonial site and its rogue arsenals ='lgc'>[...='lgc'>] ='lgc'>==allows='lgc'>='lgc'>==> a fugitive, errant ="trms">trajectory

(i have been tracing the locatable mimicries of middle east)


='strcls'>***chaotic textuality ='lgc'><='lgc'>='lgc'>--> ='lgc'><='lgc'>='lgc'>==> conflict='strcls'>***

actualization of a ='strcls'>*will to cruelty='strcls'>*

to performance a fatal experience of the text


(="trms">literature as ="trms">question ='lgc'>=/=) ="trms">literature as moral transaction ='lgc'>[='lgc'><='lgc'>-- chaos reminds us='lgc'>] ='lgc'>='lgc'>--> ="frds scrmbld"nttrm="Alice,Shariati">Ali, ="frds scrmbld">Shabnam, ="frds scrmbld">Hoda, ='lgc'>--="frds">Sina='lgc'>='lgc'>--> let's enjoy the pleasure of watching the text die='strcls'>* (_to rid ="trms">literature of its survival instinct)

="trms">literature as a space of unbearable vulnerability ='lgc'>='lgc'>--> perpetual sabotage ='lgc'>='lgc'>--> each idea, each ="trms">interpretation draws the text closer to (the hour of a) collapse

='strcls'>*contact with nothingness='strcls'>*

inscription of fatality

conceptual matrix of fatality='lgc'>:
="lsts lst1">•extremity ='lgc'>='lgc'>--> breaking points
="lsts lst1">•="trms">excess ='lgc'>='lgc'>--> an effusion, an unforming
="lsts lst1">•exhaustion (='lgc'>=/= fatigue)
the avatar of ecstasy
="trms">veiled secrecy of affirmation
='lgc'>}='lgc'>='lgc'>--> ='strcls'>*="trms"nttrm="search">archetype of cruelty='strcls'>*

='lgc'>='lgc'>--> ='lgc'>[to speak of='lgc'>] (chaotic text as) ='strcls'>*alchemy='strcls'>*='lgc'>: corrupt the order of things, become reborn in a polluted sensibility
(is this what i do='qstn'>?)

chaotic text must ="trms">fashion a generative prism, un="trms">natural admixtures, ='strcls'>*contaminated alliances='strcls'>*

='lgc'>[let's='lgc'>] ='strcls'>*unload texts toward corrosive depths ='lgc'>[...='lgc'>] where they run their acids across one another='strcls'>* ='lgc'>='lgc'>--> ='mywrk'>my work

="trms">transition from theory ='lgc'>--to='lgc'>='lgc'>--> theft
="trms">transition from (the profession of the) ="trms"nttrm="already,spread">reader ='lgc'>--to='lgc'>='lgc'>--> smuggler

(strands of thought ranging='lgc'>:)
from cruelty ='lgc'>--to='lgc'>='lgc'>--> fatality
from alchemy ='lgc'>--to='lgc'>='lgc'>--> piracy

chaos ='lgc'>='lgc'>--> anarchic potential, disquieting ="trms">worlds

(="ppl">Mohaghegh asking='lgc'>:)
='strcls'>*is chaos an affirmative or nihi="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic experience of the ="trms">world='qstn'>?
='strcls'>*is chaos primarily creative or destructive='qstn'>?
='strcls'>*is the expressive act (="trms">aesthetic or philosophical) a chaotic state='qstn'>?


='strcls'>*(east's) horizon fastened to the exteriority of Western thought='strcls'>*

experiential elsewhere

the so-called ='lgc'>[='strcls'>*='lgc'>]cultural ="trms">difference='lgc'>: an old game of declaring the ="trms">world's disjointment
='lgc'>='lgc'>==> many people (in="trms"nttrm="cluster,club">cluding myself) ='strcls'>***to perceive their intellectual and ="trms">poetic exercises as in partial alignment with the creative possibilities of their culture='strcls'>***
='strcls'>*partial cultural alignment='strcls'>* ='lgc'>='lgc'>--> german discourse on ="trms">integration


='lgc'>[chaos='lgc'>] manifesting and fading within countless spheres of speculation='lgc'>:
="lsts lst1">•="ppl">Benjamin's temporal arabesque
="lsts lst1">•="trms">schizoid desire-production of ="ppl">Deleuzian nomadology
="lsts lst1">•="ppl">Artaud's hysterical ="trms">demand (-="trms">demand is always hysteric)
="lsts lst1">•="trms">fable of “chaos outside the ="trms">system” (Schlegel's concept)
="lsts lst1">•active ="trms">presence of an inhuman turn in Camus
="lsts lst1">•="ppl">Serres's ‘genesis’ a quasi-mystical force of an im="trms">memorial ="trms">nature
="lsts lst1">•="ppl">Mohaghegh's ‘chaotic’ marks (no resurrection of a primitive ="trms">world but rather) an extravagant departure from the ="trms">history of being, an expressive wire being shaped as we speak

='lgc'>[='strcls'>*topologies of ="trms">imagination / mode of consciousness / their ="trms">specific ="trms">poetic-philosophical mind:='lgc'>]
Europe/West ='lgc'>='lgc'>--> possessive (when it is colonia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list)
Europe/West ='lgc'>='lgc'>--> ="trms">schizophrenic
Sout East ='lgc'>='lgc'>--> nomadic
Middle East ='lgc'>='lgc'>--> chaotic


='strcls'>*chaotic ="trms">writing='strcls'>*
(artistic research ="trms">writing as it is practiced in ="nms">apass ='lgc'>[='lgc'>='lgc'>--> ='strcls'>*closure of a whole ="trms">system='strcls'>*='lgc'>] ='lgc'>=/=) a ='strcls'>*="trms">writing-toward-chaos='strcls'>* (='lgc'>='lgc'>--> ="frds scrmbld">Hoda ='lgc'>=/= closure ='lgc'>~='qstn'>? catharsis تزکیه غیر روحانی)
the protocols of understanding are challenged and not left standing
no dynamics of meaning-formation solidified
no acculturation (='lgc'>~ ="trms">integration) of the ="trms"nttrm="already,spread">reader is embarked upon
no (de)="trms">codification successful
all ="trms">techniques of truth-telling must fail
='lgc'>='lgc'>--> refusing the closure (of a whole ='lgc'>[subject/person='lgc'>])
its own raw self-refracting (textual event) ='lgc'>='lgc'>--> ='strcls'>*forever refracting itself='strcls'>* (='lgc'>='lgc'>--> is refractive ="trms">writing/thinking really useful for ="nms">iranians today='qstn'>?)
="prgrph">-transparently nebulous vision of darkened vantages

='lgc'>[Reza, ="frds scrmbld">Setareh, ="frds scrmbld">Ehsan, ="frds scrmbld">Foad, ="frds scrmbld">Hoda's conceptual register and incorporating themes:='lgc'>]
annihilation, rage, ecstasy, madness, deception, apocalypse, desertion, contagion, eternity, the shadow

imperative to restlessness

="trms">writing-act as inherently antagonistic

="large lg18" stl="font-size:132%">
borders of subjectivity='lgc'>:
="lsts lst1">•dominant ideologies of ="trms">history
="lsts lst1">•conspiracies of identity


="frds scrmbld">Foad's ="trms">poem “farar”
textual experience as a prism of subversion, innovation, and becoming
="lsts lst1">•hardened instinct for ruin kharabat خرابات
="lsts lst1">•fusion of='lgc'>:
="lsts lst2">◦appearance ='and'>& disappearance
="lsts lst2">◦tragedy ='and'>& delirium
="lsts lst2">◦creation ='and'>& destruction
="lsts lst1">•(unsteady condition of the ="trms">writing-act ='lgc'>[unpacks itself without o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin='lgc'>] where) ='strcls'>*nothingness ='and'>& ="trms">excess='strcls'>* tangle
b="trms"nttrm="failure,blur,plur,lurk,tallur,slur">luring of possibility and impossibility
to ="trms">compose an ="trms">affective universe without recourse to the myth of o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin (='strcls'>*='qstn'>?) ='lgc'>='lgc'>~= to express a singular voice without access to a name

his ="trms">literary-="trms">poetic mosaics
tracking the chaotic ="trms">imaginary

(subjectivity's) disas="trms">sociation from the ="trms">world ='lgc'>='lgc'>--> Hedayat's The Blind Owl (='lgc'><='lgc'>-- an overreactive consciousness='qstn'>?)
='strcls'>*one that owes nothing to what came before='strcls'>*
a consciousness once held ho="trms">stage

='strcls'>*carving inward and then assuming a combatitive stance='strcls'>*


ever quickening its velocity, only then to exhaust its force and vanish as if exorcised into breathlessness (='lgc'>='lgc'>--> what is this body='qstn'>?) ='lgc'>='lgc'>-->='lgc'>{ persistent injury ='lgc'>='lgc'>--> chronic wearing-down ='lgc'>='lgc'>==> subjectivity is overcome ='lgc'>: ='strcls'>*acceptance of cruelty='strcls'>* (='lgc'>=/= death wish) ='lgc'>: raising the stakes of existential experience by transmitting the ="trms">authorial self beyond its own limits and toward its chaotic possibility (='lgc'>=/= death wish)


annihilation epitomized as instance of vicious ="trms">travel='strcls'>*** ='lgc'>='lgc'>--> ='qstn'>?!

thought-scarring ="trms">affect


(radical modification of consciousness='lgc'>:)
="lsts lst1">•Kierkegaard='lgc'>: “I die death itself”
="lsts lst1">•="ppl">Bataille='lgc'>: “he who does not ‘die’ from being merely a man will never be other than a man” ='lgc'>='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> ="ppl">Rumi's bemirid بمیرید بمیرید
="lsts lst1">•="ppl">Nietzschean call for an experience of the end='lgc'>: “from ="trms">love of life, one should desire a ="trms">different death='lgc'>: free, conscious, without accident, without ambush”
="lsts lst1">•Cioran's futurity that would “let all form become formless, and chaos shwallow the structure of the ="trms">world in a gigantic maelstrom, that would be tremendous commotion and noise, terror, and explosion, and then let be eternal silence and total forgetfulness”
="lsts lst1">•="ppl">Deleuze and ="ppl">Guattari's meditation on life overrun by “desiring machines for whom the self and the non-self, outside and inside, no longer have any meaning whatsoever”
="lsts lst1">•="ppl">Benjamin's “destructive character” clearing away


an annihilative ="trms">technique

="trms">writing-act and the ='strcls'>*conceptual terrain of fatality='strcls'>*

an ecstatic mode
bringing consciousness to sleep


='strcls'>***rage='lgc'> = ="trms">excess ='lgc'>+ shadow (='lgc'>~ blackout) ='lgc'>}='lgc'>--to='lgc'>='lgc'>--> formlessness ='lgc'>[example='lgc'>: Hedayat='lgc'>: ="trms">author's misshapen ="trms">hallucination, beggin for an end to subjectivity and existence to “surrender myself to the sleep of oblivion"='lgc'>]
='strcls'>*individous potentials='strcls'>* of the rage (='lgc'><='lgc'>-- ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of the rage)
="prgrph">-(="frds scrmbld">Sana's) ="trms"nttrm="danger,stranger">angered dis="trms">position
(as a) performativity of ignition and collapse

='strcls'>**rage/="trms"nttrm="danger,stranger">anger is always (sees itself as) innocent='strcls'>**
rage proceeds as a state of innocence, a forward moving clearance, to become an ="trms">agent of sheer delivery, to commit at will
innocence tries to re="trms">member ='lgc'>~ that which “re="trms">members” has become foremost innocent. wants its ="trms">members/phallus back
='lgc'>[rage components='lgc'>: innocence, forgetting, coldness='lgc'>]
='lgc'>='lgc'>--> impact without imprint (='lgc'>--we must always have an imprint of our impacts)

the text becomes existence itself (='lgc'>='lgc'>--> the ="trms">monsterous consciousness of Hedayat's ="trms">narrator in The Blind Owl)
every object, event, or image, is synthesized back into the empire of the ="trms">narrator's own account='strcls'>***** ='lgc'>[='lgc'>=/= ='mywrk'>my work, my ="trms">storytelling='lgc'>]

...fastened itself to...

(...currents of)
chaos='strcls'>**='lgc'>='lgc'>~='lgc'>~
annihilation='strcls'>**='lgc'>='lgc'>~='lgc'>~
rage='strcls'>**='lgc'>='lgc'>~='lgc'>~

='strcls'>*shadow='strcls'>*
='lgc'>='lgc'>--> ='strcls'>**to elicit the trans="trms">figuration toward an emergent ="trms">literature of the inhuman='strcls'>**
="lsts lst1">•Hedayat's shadow
="lsts lst1">•="ppl">Nietzsche use of the shadow as a guarantor of the overman='lgc'>: “how his shadow stands even now behind everyone” , “now light, now shadow of that which must come” , “i will complete it='lgc'>: for a shadow came to me='lgc'>--the most silent, the lightest of all things came to me! the beauty of the superman came to me as a shadow='lgc'>: what are the gods to me now”

tilted destiny

beyond the need for being


chaos experienced as a ='strcls'>*deception='strcls'>*
="frds scrmbld"nttrm="Alice,Shariati">Ali motioning to chaotic discord, his ="trms">rhetoric of video editing='lgc'>: phantasmatic lawlessness ='lgc'>='lgc'>--> surrender the text to a certain sorcery(!), schemes of a textual unreality
='lgc'>=/= restrictive ="trms">epistemologies of truth
='lgc'>=/= ="trms">technologies of regulation
convulsive discontinuity (='lgc'>=/= ="trms">systematicity)
carries the will to execute fantasia
(yet transpiring ="trms">morphologies that carve in) ="trms">authoritarian injunctions of being-in-the-="trms">world ='lgc'>[='lgc'>=/= experimentation='lgc'>]
='lgc'>='lgc'>--> (="frds scrmbld"nttrm="Alice,Shariati">Ali's mirage='lgc'>:) suffocated prism of reality ='lgc'>='lgc'>--> rebellion becomes instinctive
="prgrph">-="trms">narrating graphic instances of ="trms">sociopolitical violence ='lgc'>--view='lgc'>='lgc'>--> ="trms">modernity as a state of permanent collapse

(for ="frds scrmbld"nttrm="Alice,Shariati">Ali ='lgc'>:) ="trms">literature/art='lgc'> = espionage عمل خرابکارانه در مواضع دشمن (='lgc'>=/= bribery)
(in order to say no to being) “passive witness to an overconstructed ="trms">world” ='lgc'>=/=
="lsts lst1">•Beckett='lgc'>: absurdism (with minima="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list penteration)
="lsts lst1">•="ppl">Nietzsche='lgc'>: intoxication (Dionysian assault against surface/depth binary)
="lsts lst1">•="ppl">Adorno='lgc'>: fantasy (is the real act of knowl="trms"nttrm="knowledge,Knowledge">edge)

='lgc'>[='strcls'>*='lgc'>]text='lgc'>:
="lsts lst1">•="trms">mimetic trans="trms">position of the ideal
="lsts lst1">•reflexive treatment of the ="trms">world


the invention of transparent='strcls'>**
='lgc'>[who invented transparency='qstn'>?='lgc'>]


deception ='lgc'>--='qstn'>?='lgc'>='lgc'>--> sug="trms">gestion of the ="trms">world as unreal ='lgc'>[='lgc'>='lgc'>==>='qstn'>?! ="trms">pragmatism='lgc'>]

lucid ="trms">interchange of untruths
existential distortion

San'an ='lgc'>+ moridan (مریدان) ='lgc'>='lgc'>--> ="trms">authority of authenticity
annihilated consciousness of the disciple (morid)


(volatility of) lived dreamscapes ='lgc'><='lgc'>-- (always) ="trms">staged ="trms">imaginary

(illusions go on unarrested)

="frds scrmbld">Hoda's visual ="trms">techniques (in video) ='lgc'>~ her special effects (='lgc'>='lgc'>--> launches what='qstn'>?)='lgc'>:
='strcls'>*unreality of the emergent ="trms">world='strcls'>* (='lgc'>+ production of emergent illusion)
="lsts lst1">•hazing of self and ="trms">world
="lsts lst1">•curved mirroring
="lsts lst1">•shape-shifting
="lsts lst1">•aerial, apparitional,
="lsts lst1">•فرّار evasive and a="trms">morphous
="prgrph">-='lgc'>=> seamless apparition
='lgc'>='lgc'>--> ='strcls'>***eradicated ="trms">storytelling='strcls'>*** ='lgc'>+ “I” as a spectral outcast of consciousness
='strcls'>*="frds scrmbld">Hoda works on the unsaid (='lgc'>='lgc'>--> the imperceptible)
='strcls'>*="frds">Sina works on the incomprehensible (='lgc'>='lgc'>-->='qstn'>? the incidental)

="frds scrmbld">Hoda's insurgent ="trms">imagination in her cinematic ="trms">techniques (part of the intellectual-="trms">aesthetic facet of middle eastern subjectivity)='lgc'>:
="lsts lst1">•into a terrain of necessary ambiguity
="lsts lst1">•="trms">demanding an ="trms">interpretive participation of a disturbed audience
='lgc'>='lgc'>--> (="ppl">Benjaminian) “public is an examiner but an absent-minded one”

(how can ="frds scrmbld">Hoda in her medium of film create points of departure from insurgent ="trms">imagination='qstn'>? she constantly recon="trms">situtes the insurgent ="trms">imagination ='strcls'>*یاغی yaghi='strcls'>* ='lgc'>='lgc'>--> one of the most important post="trms">modern masks of ="nms">iranian contemporary art)


(="frds scrmbld">Elen='qstn'>? no longer convinced of her own entitlement to a reality principle)
the ="trms">imaginary and ="trms">symbolic functions of the penis ='lgc'>='lgc'>--> ="frds scrmbld">Elen has to study ‘phallus’
="ppl">Lacan's phallus is a (privileged) signifier of lack and sexual ="trms">difference ='lgc'>='lgc'>--> both of them are initiator for ="frds scrmbld">Elen's performance in the first week of ="nms">apass 2018
phallus anchors the chain of signification (the ="trms">imaginary, the ="trms">symbolic and the real) for her
is it about an Oedipus complex='qstn'>? in all her work she is identify with the ="trms">imaginary phallus. (her ="trms">staged “flaw” in doing so is camouflaging an Oedipus complex='qstn'>?)
='lgc'>='lgc'>==>='qstn'>? ="frds scrmbld">Elen='lgc'>: will to possession
who possesses a penis='qstn'>? ='lgc'>='lgc'>--> masturbatory jouissance
='strcls'>*the one who possesses the phallus='lgc'> = the one desired='strcls'>* ='lgc'>[='lgc'>~ phallus='lgc'> = desire ‘of’ the other ='lgc'>=/= desiring the other='lgc'>]. phallus is the signifier of jouissance within ="frds scrmbld">Elen's performance
="frds scrmbld">Elen's retribution of the boy who ="trms">symbolically ‘have’ the phallus ='lgc'>='lgc'>--> (we are back to) castration
='strcls'>**="frds scrmbld">Elen's true woman-power lies with giving up her phallic identification. (the image of innovation in her work='lgc'>: she is still busy with ‘inovative creativity,’ inherently a phallic function). this is a hope, the ="trms">symbolic phallus ins her work (and in anyone's work) is often in the place of ='strcls'>*the lack of the signifier in the Other='strcls'>* (that can never be filled='qstn'>?)

infantile sexuality

jouissance='lgc'>: enjoyment from indirect pleasure (='thdf'>for example enjoyment of organizing pleasure)
="ppl">Lacan ='lgc'>='lgc'>--> pleasure makes us guilty ='lgc'>+ without guilt there is no pleasure

="large lg66" stl="font-size:128%">
='strcls'>*chaotic topology of ="trms">imagination='strcls'>*( ='lgc'>='lgc'>--> more like a pile of sugar ='lgc'>=/= ="ppl">Freudian topology of consciousness/unconsciousness)='lgc'>='lgc'>--> erasing the boundary between ="trms">interiority and exteriority
='lgc'>='lgc'>--> (once-unitary) subject ='lgc'>='lgc'>==> an oblique ="trms">network ='lgc'>}='lgc'>='lgc'>--> that is us, ="nms">iranians
='lgc'>='lgc'>--> ="trms">schizoid view of nomadological thought

separate ="trms">methodologies of b="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurring and fragmentation='lgc'>:
="lstsrd">1- shadow
="lstsrd">2- mirror image

Hedayat's shadow (his palpable ="trms">aesthetic-existential operation='lgc'>--in The Blind Owl) ='lgc'>[='lgc'>=/= ="ppl">Kafka's ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphoses='lgc'>]='lgc'>: skeletal trans="trms">figuration of a conceivably human form into a ='strcls'>*shadow collectivity='strcls'>* ='lgc'>[='lgc'>=/= camouflage='lgc'>]


anticipation of oblivion
="frds scrmbld">Hoda, ="frds scrmbld">Foad,

(maybe ="trms">interesting for ="frds scrmbld">Hoda='lgc'>:) bitching ='lgc'>='lgc'>~= concerted ="trms">methodology of confrontation and provocation


to ="trms">write on chaos
to ="trms">write as chaos
to ="trms">write chaos='strcls'>***


='lgc'>[an ="nms">iranian topology of ="trms">imagination:='lgc'>]
subjectivity ='lgc'>='lgc'>--> deception
="trms">literature ='lgc'>='lgc'>--> rage
chaos ='lgc'>='lgc'>--> annihilation



="large lg42" stl="font-size:118%"> deserter

textual encounter ='lgc'>='lgc'>--> the ="trms">method by which a chaotic ="trms">imaginary is uncovered and set loose='lgc'>:
="lstsrd">1. ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure consciousness into desertion
="lstsrd">2. perceive textual artifacts as forces of immanent contagion
="lstsrd">3. identify the text as a carrier of shadow-becoming
="lstsrd">4. text conceive the setting of inhuman

deserter (="trms">position) ='lgc'>='lgc'>--> unearthing ='lgc'>='lgc'>--> chaotic ="trms">imagination

...a fractal exteriority that alters and generates vivid, intensified hierarchies of instinct, desire, and knowing='strcls'>*



='strcls'>*exhaustion
damaged allegory of man


='strcls'>*evacuation ='lgc'>='lgc'>--> surrender to fugitive ="trms">trajectory
takes place on a="trms">morphous dust

wrenched
shadow-scapes

enterence ='lgc'><='lgc'>='lgc'>--> ejection

="lsts lst1">•misadventurism of the wanderer
="lsts lst1">•rogue thought

influx
dis="trms">integration
fever
velocity

the deserter mind is made to ="trms">synchronize the ="trms">internalization of waste and unrest and to ravage itself

spatiality of the the nowhere

intentionally sets out to become lost

vagrant='lgc'>: drifter در به در
اوباش
self that personified the dejected

self-eclipsing vagrant that becomes the outside itself



arc of necessity


the super-power of holding objects suspending in the air ='lgc'>='lgc'>--> an intruder topology where everything is held suspend...

='lgc'>{ false subjectivity='lgc'> = hiding place ='lgc'>}='lgc'><='lgc'>-- chaotic ="trms">imagination overruns it

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="ppl">="ppl">Glissant

="large lg42" stl="font-size:121%"> constrictions of the ‘forced ="trms">poetics’ of ="trms">writing (in plastic arts)

grandiose concept of the ="trms">writer (of ="trms">writing as an ordering process)

="trms">world meant as raw ="trms">material for a ="trms">book

="ppl">="ppl">Glissant's thoroughgoing exploration of models of disorder/chaos ='lgc'>='lgc'>--> (his subversive epitome of) ='strcls'>*opa="trms">cite/opacity='strcls'>* ='lgc'>='lgc'>--> realm of the intuitive and indeterminate as a corrective ="trms">response to the ="trms">systematizing pressures of assimilation and deculturation
='lgc'>='lgc'>==> to create a more immediate, oral, corporeal ="trms">language
="prgrph">-inadequate process of attempting to note down, chronicle or relate the experience of opacity

="large lg42" stl="font-size:101%"> chaos ='lgc'>+ opacity ='lgc'>+ resistance (in ="ppl">="ppl">Glissant)
primordial act of defiance lajbazi

negation='lgc'> = heroic (='lgc'>=/= pedestrian)

="ppl">="ppl">Glissant's anonymous and pedestrian form of resistance ='lgc'>='lgc'>--> knowl="trms"nttrm="knowledge,Knowledge">edge of camouflaged reality

“The one with whom the ="trms">poet is enchanted, that he names with each breath. But for whom words are inadequate.”

...in the unexpected expanse of global relating

“a ="trms">poetics not of the tree but of vegetation”
='lgc'>[="trms">poetics of the decentered subject='lgc'>]
epitomise (pure) revolt (='lgc'>='lgc'>--> tree grows to reveal human con="trms">figurations, fierce and solitary revolt against the plantation ="trms">system)

="large lg22" stl="font-size:103%"> modest forms of resistance
fragmentation of ="trms">fiction ='lgc'>--to='lgc'>='lgc'>--> polyphonic quiltwork of ="trms">stories

='lgc'>[="trms">system of imagery='lgc'>]
(="ppl">="ppl">Glissant's) insistence on marine ="trms">symbolism
transforming, restorative power of water
harsh bitter truth of the sea ='lgc'><='lgc'>='lgc'>--> inscrutable, ambiguous ="trms">nature of the experience

preoccupation with the need to create a ="trms">literary ="trms">language ='lgc'>='lgc'>--> ="trms">specificity of lived experience


='strcls'>*="trms">narrateur enfant='strcls'>*

="trms">narrator distorting and simplifying my experience

“burning with a silent and stubborn multitude”

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Mishra


='lgc'>[the evidence of Europe's advantages ='lgc'>='lgc'>-->='lgc'>] an expression of europe in terms of a 19th century progress, which has been be increasingly hard to refute='lgc'>:
place of West in the avant-garde of progress ='lgc'><='lgc'>== mani="trms">fold achievements of ="trms">technology, constitutional government, secular state and ="trms">modern administration ='lgc'><='lgc'>== (a separate and
distinct ‘nation-state’ ='lgc'><='lgc'>==) American and French revolutions
='lgc'>}='lgc'>='lgc'>--> unable to assess by Muslims='qstn'>? ='lgc'>='lgc'>='lgc'>~='lgc'>~='qstn'>?='lgc'>='lgc'>--> the tale of the be="trms">wildered Asian='lgc'>:
="lsts lst1">•dast-e gheyb دست غیب divinely ordained dispensation
="lsts lst1">•dast-e taghdir دست تقدیر mysterious workings of fate
="lsts lst1">•charkh-e ruzegar چرخ روزگار cyclical rise and fall of political fortune
="lsts lst1">•uncreative dynastic rulers
(='lgc'>=/= organized human energy and action)

cultural arrogance

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="trms">paranoia (='lgc'>=/= ="trms">schizophrenia), an instinct (for the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal hostility of the ="trms">world, name of the ="trms">world is ‘conflict’ ='lgc'>=/= instinctual needs for acceptance and for the assignment of a place)
para ='lgc'>+ nous (='lgc'>~ out of mind, beside the mind) ='lgc'>='lgc'>--> part of the everyday life ='lgc'>: when you think you are “somebody” or you have “="trms">agency” you are on a small dose of ="trms">paranoid delusion. ='lgc'>{do we always need some dose of ="trms">paranoia to form critical ="trms">relations with our current condition='qstn'>?
="trms">according to ="ppl">Lacan='lgc'>: ='strcls'>*Knowl="trms"nttrm="knowledge,Knowledge">edge (connaissance) itself is ="trms">paranoiac='strcls'>* ='lgc'>='lgc'>--> psychoanalytic treatment='lgc'> = inducing controlled ="trms">paranoia into the human subject='strcls'>***
='strcls'>*preconditions of all human knowl="trms"nttrm="knowledge,Knowledge">edge is the “="trms">paranoiac alienation of the ego”='strcls'>* (ego='lgc'>: a ='lgc'>[="trms">paranoiac='lgc'>] construction formed by identification with the specular image in the mirror ="trms">stage)='lgc'>}
='lgc'>='lgc'>==> high thoughts and abstract thinkers, especially when they believe “nobody understands them”
='lgc'>='lgc'>==> also promotes you to go to forbidden zones, attack sacrosanctities, breaking taboos, take the side of the miserable and the marginalized, that there is something wrong about The ="trms">World
='lgc'>='lgc'>==> always dissatisfied with the ‘current ="trms">situation,’ impulse to correct the current ="trms">situation (... our condition, our ="trms">situation), and assuming a defensive stance, (in worse case) with a sense of ="trms">mission, with deep feelings of powerlessness (and depression, sometimes victimization)
='lgc'>}='lgc'><='lgc'>='lgc'>==> their own psychological security (='lgc'>~ defense against fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure and loss; a fact of relevance for ="trms">obligation)

it is all about ='lgc'>['having’ or owning a='lgc'>] ='strcls'>*perception of reality='strcls'>* (='lgc'>='lgc'>==> belief)
to recognize the intentional in the accidental/coincidental
(a ="trms">paranoid ="trms">response to intentionality='qstn'>?)
='lgc'>='lgc'>==> ="trms">imaginary friend or ="trms">imaginary enemy
='at'>#="trms">complain

sisyphus ="trms">phenomena ='lgc'>='lgc'>--> ='thdf'>the idea that one is condemned (by the “="trms">system”) to do senseless absurd meaningless labor

(Maze Runner film opening sign='lgc'>:) “we are running out of time. you have seen what is happening out there.” ='lgc'>='lgc'>==> insurgent

four types of ="trms">paranoia='lgc'>:
="lstsrd">1. ="trms">erotic شهوانى (='lgc'>='lgc'>--> what the op="trms">posite sex wants from them)
="lstsrd">2. persecutory توبیخی (='lgc'>='lgc'>--> under intensive evaluative scrutiny)
="lstsrd">3. litigious دعوایی (='lgc'>='lgc'>--> conspiracy)
="lstsrd">4. exalted متعالی (='lgc'>='lgc'>--> grandeur)

='strcls'>*attribution error='lgc'>: ="trms">social perceivers has to overattribute lack of trustworthiness to others
='strcls'>*overperception of ="trms">causal linking='lgc'>: ="trms">paranoid perceiver has to ="trms">interpret others’ action in a disproportional self-referential way ='lgc'>='lgc'>==> they are the target of others’ thoughts and actions
='strcls'>*conspiracy='lgc'>: ="trms">paranoid perceiver has to overattribute ="trms">social coherence and coordination to others’ actions

from dysphoric to euphoric self-consciousness

the direct link(='qstn'>?) between ="trms">socioeconomic status and development of ="trms">paranoia
(physically='lgc'>:) high blood pressure ='and'>& hardening of the arterial walls (& ="trms">drug abuse) ='lgc'>='lgc'>==> decline in brain circulation ='lgc'>='lgc'>==> ="trms">paranoid reaction


still ="trms">paranoia has a better prognosis (تشخيص قبلى) than ="trms">schizophrenia
(="trms">paranoia is a limited ="trms">schizophrenia ='lgc'>='lgc'>--> we should open up our ="trms">paranoiac relating ="trms">onto the ="trms">schizophrenic, which is much more ="trms">interesting)

state of deafness ='lgc'>='lgc'>--> ="trms">paranoia

="large lg46" stl="font-size:134%"> ="lsts lst1">•in ="ppl">Freud='lgc'>: ="trms">paranoia ='lgc'>='lgc'>--> patient's infantile ="trms">relation to his father
="lsts lst1">•for Cameron='lgc'>: one cannot take the role assigned to him by the ="trms">society ='lgc'>='lgc'>==> hypothetical ="trms">relationships with other ='lgc'>='lgc'>--> ="trms">paranoia
="lsts lst1">•Bose='lgc'>: break between the ego and its object, a bond of identity
="lsts lst1">•Otto Rank='lgc'>: myth of the birth of the hero ='lgc'>='lgc'>--> ="trms">world appears as a whole, or womb (a ="trms">cosmological projection)
="lsts lst1">•="ppl">Lacan='lgc'>: foreclosure, Verwerfung (='lgc'>=/= repression ='lgc'>[='lgc'>='lgc'>==> ="trms">neurosis='lgc'>])='lgc'>: the ex="trms">="trms"nttrm="cluster,club">clusion of the father, (the fundamental signifier of the Name-of-the-Father is the object of foreclosure) ='lgc'>='lgc'>==> a hole in the ="trms">symbolic order ='lgc'>--but='lgc'>='lgc'>--> sooner or later foreclosed Name-of-the-Father reappears in the real and the subject is unable to assimilate it ='lgc'>: ='strcls'>*collision with the inassimilable signifier='strcls'>* ='lgc'>='lgc'>==> entry into psychosis ='lgc'>='lgc'>='lgc'>~=> delusion ='lgc'>='lgc'>~='lgc'>-> ="trms">paranoia

(="ppl">Heidegger ='lgc'>+ Manning ='lgc'>+ ="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Alex's register of good thinking='lgc'>: “doing philosophy is better than knowing philosophy” ...)
='lgc'>[='strcls'>*='lgc'>]'to do philosophy’ ='lgc'>='lgc'>--> ="trms">imaginary register ='lgc'>='lgc'>--> knowl="trms"nttrm="knowledge,Knowledge">edge of the ego='strcls'>*
='lgc'>[='strcls'>*='lgc'>]'to know philosophy’ ='lgc'>='lgc'>--> ="trms">symbolic register ='lgc'>='lgc'>--> knowl="trms"nttrm="knowledge,Knowledge">edge of the subject='strcls'>*
(in ="ppl">Lacan) connaissance (Knowl="trms"nttrm="knowledge,Knowledge">edge) belongs to the ="trms">imaginary register ='lgc'>=/= savoir (knowing) belongs to the ="trms">symbolic register (='lgc'>='lgc'>--> you can track down the egocentrism of the philosopher='lgc'>:)
='lgc'>[='strcls'>*='lgc'>]connaissance (Knowl="trms"nttrm="knowledge,Knowledge">edge)='lgc'>='lgc'>-->='lgc'>{self-knowl="trms"nttrm="knowledge,Knowledge">edge of the subject in the ="trms">imaginary order. based on misrecognition, a fantasy of self-mastery and unity, constitutive of the ego. it has the same structure as ="trms">paranoia (involving the delusion of absolute knowl="trms"nttrm="knowledge,Knowledge">edge and mastery)='lgc'>}
='lgc'>=/=
='lgc'>[='strcls'>*='lgc'>]savoir (knowing)='lgc'>='lgc'>-->='lgc'>{="trms">articulation of signifiers in the subject's ="trms">symbolic universe, the signifying chain='lgc'>}

i use (sometimes as="trms">sociative) speech in collective research life as a progressive revelation of ="trms">symbolic knowl="trms"nttrm="knowledge,Knowledge">edge to the subject, where knowl="trms"nttrm="knowledge,Knowledge">edge is the jouissance of the Other ='lgc'>=/= “absolute knowl="trms"nttrm="knowledge,Knowledge">edge”

='lgc'>[what ever we say about the ="trms">symbolic is utterly important='lgc'>: because from the ="trms">anthropological work of ="ppl">Strauss on the exchange of gifts that regulate kinship ="trms">relations, emergence of ="trms">symbolic structures was conceptualized as an essential feature of the human ="trms">transition from ="trms">nature to culture, to Saussure's theory of the sign='lgc'>: exchanges of signifiers, to ="ppl">Lacanian psychoanalysis='lgc'>: the impose of ="trms">symbolic structures on sexuality='lgc'>]


defense='lgc'>: reaction of the ego to certain ="trms">interior stimuli (and not the external) ='lgc'><='lgc'>-- ="ppl">Freud
(in ="ppl">Lacan='lgc'>:) ='strcls'>*defense='lgc'>: permanent ="trms">symbolic structures of subjectivity ='lgc'>=/= ='strcls'>*resistance='lgc'>: ="trms">transitory ="trms">imaginary ="trms">responses to intrusions of the ="trms">symbolic (on the side of the object)

the ="trms">neurotic and the ="trms">pervert defend themselves in their ='strcls'>*desire='strcls'>* ='lgc'>=/= psychotic defends himself in their ='strcls'>*projection='strcls'>*

“to desire” is a defense mechanism (against going beyond a certain limit in jouissance='qstn'>?)

(>this is all about) the psychotic ="trms">relation to reality and the ="trms">relation of the subject to his speech


='strcls'>*unreal is transparent (for the ="trms">paranoid)='strcls'>*
="prgrph">-hermeneutics of suspicion (='lgc'><='lgc'>-- ="ppl">Nietzsche's perspectivism='lgc'>: all texts are but autobiographic ="trms">memoirs)


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='lgc'>[="ppl">Searles='lgc'>]

="trms">schizophrenic individual is struggling with the ="trms">question, not so much of ‘how to relate,’ but ‘whether to relate’ to others

(="ppl">Searles's ="trms">interpersonal ideal='lgc'>:) connection='lgc'> = relatedness without merging

spontaneous involvement of the therapist in terms of counter="trms">transference (pygmalionesque ="trms">love='qstn'>?)

psychological illness='lgc'> = a dist="trms"nttrm="disturban">urbance of ="trms">natural tendency to heal others (patient's unconscious therapeutic initiative)

="large lg70" stl="font-size:124%"> “all patients have the ability to ‘="trms"nttrm="already,spread">read the unconscious’ of the therapist” (="ppl">Searles)

='strcls'>*acknowledging what the patient's ="trms">transference ="trms">materializes='strcls'>*

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="nms">apass's aetiology='lgc'>: the philosophical study of ="trms">causation of disease
(deriving from the ="trms">Greek words aitia='lgc'> = cause and logos='lgc'> = word/speech) ='lgc'>='lgc'>--> “tell me what causes your psychosis or art”

(thing that actually drives you crazy='lgc'>:)
other individuals ='lgc'>[='lgc'>~ tormentingly insecure ="trms">nature of the ever-ambivalent ="trms">symbiotic relatedness in infancy and ="trms">childhood='lgc'>] ='lgc'>='lgc'>==> ="trms">schizophrenia
nonhuman environment ='lgc'>='lgc'>==> ="trms">Anxiety(='qstn'>?)
="trms">symbolic bad object ='lgc'>='lgc'>==> depression(='qstn'>?) (always an active state)

(poorly ="trms">integrated personality ='lgc'>='lgc'>-->) externalized psychosis (='lgc'>='lgc'>~= “acting out”) ='lgc'>='lgc'>==> (="trms">situations which will) engender psychosis in other people (='strcls'>*whereas they themselves remain immune from overt ="trms">symptoms='strcls'>* ='lgc'><='lgc'>-- in smaller/="trms">different doses of psychological assault of the very selfish people who externalize their “ideas” and “impressions” by telling effective ="trms">stories about them, and so on. ='lgc'>='lgc'>--> ='strcls'>**determine psychosis in others and protect themselves from psychosis='strcls'>** ='at'>@="frds scrmbld">Arjang, ="frds scrmbld">Jassem, ="frds">Sina, ="frds scrmbld"nttrm="Alice,Shariati">Ali )

psychological assault by parent upon the ="trms">child (reflected in the ="trms">child's earliest delusion) ='lgc'>[='lgc'>='lgc'>--> meeting ="trms">child's own defensive and aggressive requirements to avoid psychosis='lgc'>] ='lgc'>='lgc'>==> ="trms">schizophrenia (="trms">symbiotic relatedness ='lgc'>='lgc'>--> within an dependence-independence ="trms">schizophrenic struggle the patient's belief is that if he should improve and become well in the normal sense ='lgc'>[if he becomes an individual by separating himself psychologically from her='lgc'>], his mother would become psychotic)
(='lgc'>--="frds">Sina='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]adulthood='lgc'>: not getting crazy by others ='lgc'>[people, ="trms">pasts, events, objects, etc.='lgc'>] while connecting with them ='lgc'>~ ='at'>#my de="trms">finition of ="trms">storytelling http://="nms">ajayeb.net/='qstn'>?q=figuring='lgc'>+out='lgc'>+how='lgc'>+to='lgc'>+in="trms">herit)
(a psychodynamic='lgc'>:) ‘desire for individuation ='lgc'>='lgc'>==> drive the mother crazy’ ='lgc'>~ ‘kill the parent ='lgc'>='lgc'>==> really grow up’


="ppl">Searles's notion of “tends to drive him crazy” (='lgc'>~ ="trms">schizophrenic) ='lgc'>: the initiating of any kind of ="trms">interpersonal ="trms">interaction which tends to foster emotional conflict in the other person='lgc'>--which tends to activate various areas of his personality in op="trms">position to one another


="large lg18" stl="font-size:107%"> maintenance of a functioning ego

="lsts lst1">•inexperienced or unconsciously sadistic analyst (who makes ='strcls'>*premature ="trms">interpretations='strcls'>*) ='lgc'>='lgc'>==> drive the patient psychotic (weaken the patient's ego to gradually assimilate previously repressed ="trms">material...)
="lsts lst1">•stimulate the other person sexually (in a setting where gratification is impossible='lgc'>--='thdf'>for example to behave in a seductive way toward the ="trms">child) ='lgc'>='lgc'>==> conflict (between sexual needs on the one hand, and ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous super-ego retaliations)

parental double bind
='strcls'>**="trms">simultaneous or rapidly alternating stimulation-and-frustration of other needs='strcls'>** ='lgc'>==="ppl">Searles='lgc'>='lgc'>==> a dis="trms">integrating effect
='strcls'>**chronic pleas for ="trms">sympathy='strcls'>** ='lgc'>='lgc'>--> ="trms">child's desire and felt-duty to be helpful

="frds scrmbld">Jassem/="frds">Sina typically engaging the other in some politico-philosophical debate, in which he talks with machine-gun rapidity expressing himself with a virile kind of forceful, businesslike vigour (while the other feels quite strongly urged to argue some of these points with him, though not being given a chance to say much), while he strolls about on his mobile phone and posing himself physically irrelevant to the other ='lgc'>='lgc'>--> when in-fronted with ="frds scrmbld">Jassem or ="frds">Sina, one feels strange (losing your mind, feeling like an insecure ="trms">child ='strcls'>*engaged in such a broadly divided ="trms">interrelatedness with a parent='strcls'>*) while that feeling appears as simply a ‘crazy’ product of one's own ="trms">imagination

(is non-="trms">verbal ="trms">interaction always sexual='qstn'>?)

nonsequitur (a typical ="trms">schizophrenic ="trms">technique)

(to get free from) the delusion that you had had not one mother but many ="trms">different ones

="large lg62" stl="font-size:128%"> a continual unexpected switching from one conversational topic to another without any marked shift in feeling-content is in itself a mode of ="trms">interpersonal participation which can have a significantly dis="trms">integrating effect upon the other person's psychological functioning ='lgc'>='lgc'>--> a remark for me in my ="trms">lecture-performances, i can't cause dis="trms">integration on other people's thinking for the sake of art ='lgc'>='lgc'>--> ='strcls'>*to undermine the other person's confidence in the reliability of their own emotional reactions and of their own perception of outer reality='strcls'>* ='lgc'>='lgc'>==> de-maintain grasp on reality ='lgc'><='lgc'>-- (often) artist's fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure to develop ='strcls'>**adequate reality testing='strcls'>**
="prgrph">-the artist is not allowed to make the audience crazy!!='qstn'>?='qstn'>? ='at'>@="frds scrmbld">Jassem, Dominguez's “mental cruelty”

="trms">techniques of undermining of ego-functioning (in the form of='lgc'>: deliberate experiments in the service of totalitarian political ideologies, cultural undercurrents in ="trms">present-day democratic ="trms">societies, and in the lives of the ="trms">schizophrenic)

="prgrph">-what are the effects of your work on other's ability of participation in life='qstn'>?

="ppl">Searles='lgc'>: effort to drive the other person crazy can be motivated predominantly by a desire to externalize the threatening craziness in oneself
(-artists do that='qstn'>?)

='strcls'>*introjected crazy parent='strcls'>* (='lgc'>='lgc'>==> predominance of the one's own irrational and cripplingly powerful superego)
(parents, crazy or not crazy, are always introjected='lgc'>[='qstn'>?='lgc'>])


="trms">love and solicitude (in mother-="trms">child relatedness) ='lgc'>='lgc'>==> impel the ="trms">child to collaborate with mother in this pathological ="trms">integration
="prgrph">-="trms">child ="trms">loves her mother so deeply that he sacrifices his own developing individuality to the ="trms">symbiosis necessary to her personality-functioning


="frds scrmbld">Foad's psychology='lgc'>: bringing upon himself any catastrophe which is sensed as being inevitable, in his effort to diminish intolerable feelings of helplessness and suspense in the face of it


(parents who are not sufficiently openly psychotic ='lgc'>='lgc'>==> ="trms">child secret knowl="trms"nttrm="knowledge,Knowledge">edge of parent's craziness ='lgc'>='lgc'>-->) ="trms">child's ="trms">transference ="trms">phenomena ='lgc'>='lgc'>--> always one or another of the parents was “a little crazy”
='lgc'>[='lgc'>+ not to mention that one strugghng against a developing psychosis will project his or her own threatening ‘craziness’ on to one or another parent='lgc'>]


desire to find a soul-mate to assuage unbearable loneliness ='lgc'><='lgc'>-- a parental motive reflected in ="trms">child's fanatical loyalty to the parent
(the very lonely person who hungers for someone to share her or his private emotional experiences and distorted views of the ="trms">world) ='lgc'>='lgc'>--> “tried out” her ="trms">paranoid ideas on him (!!='strcls'>**)
='lgc'>[='lgc'>='lgc'>==> chronic ="trms">schizophrenia='lgc'>]

our immediately and vividly real parent-image ='lgc'>='lgc'>==> a libidinally cathected reality

(to get free from) our magically ‘close,’ magically ‘="trms">mutually understanding,’ two-against-the-="trms">world relatedness with the parent

="large lg38" stl="font-size:110%"> infantile-omnipotent relatedness between='lgc'>:
="lsts lst1">•the ‘sickest’ least mature areas of the parent's personality
="lsts lst1">•the patient's personality
='lgc'>==="ppl">Searles='lgc'>='lgc'>==> obstacle to the patient's becoming well

="trms">transference development='lgc'>: therapist inevitably becomes deeply immersed in the subjective experience of magical closeness and shared omnipotence with the patient

(offered to the patient in ="trms">childhood by the parent='lgc'>:) the ='strcls'>*="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure='strcls'>* to share the delights of being ‘crazy’ along with the parent


or='lgc'>:
(='qstn'>?="frds scrmbld">Jassem or ="frds">Sina's motive and genuine effort of) making the other person crazy (='lgc'>~ to weaken their personal ="trms">integration ='lgc'>~ to diminish the area of ego's competency) ='lgc'><='lgc'>~/='qstn'>?='lgc'>=> ='strcls'>*making the other person ="trms">present='strcls'>* (="ppl">Martin Buber) ='lgc'>='lgc'>--> fostering of the other person's ="trms">intra-personal and ="trms">interpersonal ="trms">integration or self-realization, (an effort to) to help the other person ='lgc'>[seen as a ="trms">child to become mature='qstn'>?='lgc'>] toward better ="trms">integration ='lgc'>~ ="trms">love

='lgc'>[for ="ppl">Guattari, the problem is not to reach an ="trms">integrated ego, but to constantly change the com="trms">position ='lgc'>='lgc'>==> to unblock the ="trms">situation (reactive assemblages causing ="trms">paranoia) ='lgc'>='lgc'>==> to be able to do something else ='lgc'>='lgc'>='lgc'>~=> to become someone else='lgc'>]
='lgc'>[how to learn your way out of philosophy as philosopher ='lgc'>='lgc'>~= ='strcls'>*to apprehend what you know='strcls'>* in a creative way='lgc'>]

="trms">loving relatedness ='lgc'>='lgc'>--> ="trms">responding to the wholeness of the other person (relating to a small ="trms">child or to a psychiatrically ill adult, and so on)

='lgc'>}='lgc'>='lgc'>--> (which is fundamentally) a parental dis="trms">position ='lgc'>[and the offspring might re="trms">present a miscarriage of the parent's wish='lgc'>]
="prgrph">-the problem is that you cannot always know the precise ego-capacities of the other person
="prgrph">-your ="trms">interventions could be ill-timed or ill-attuned ='lgc'>='lgc'>==> dis="trms">integrating effect


="trms">questions regarding the processes of feedbacking in ="nms">apass='lgc'>: to help the other person (not to become aware of truth about themselves or their work, rather) to construct figures about themselves and their ="trms">relationships with others, figures which could provide the basis for rapid ego-growth and personality-="trms">integration. but sometimes it is too fast, the ego regresses, and it becomes an experience of developing psychosis

pathological defense='lgc'>:
="lsts lst1">•delusions
="lsts lst1">•="trms">hallucinations
="lsts lst1">•depersonalization
="lsts lst1">•

="trms">skilfully dosed and ="trms">skilfully timed increments in psychotherapeutic participation ='lgc'>[such as premature ="trms">interpretations ="trms">demanded usually in feedback sessions='lgc'>] ='lgc'>='lgc'>==> op="trms">posite effects (rather than an ="trms">integrating effect upon the artist rese="trms"nttrm="search">archer)


the ="trms">schizophrenic patient's individuality resides partly in his ="trms">symptoms
(="ppl">Searles > Szalita-Pemow)


='qstn'>?gratifications in the ‘crazy’ ="trms">symbiotic mode of relatedness (despite the ="trms">anxiety- and frustration-engendering aspects that it offers)

earlier struggle between ="trms">child and parent to drive each other crazy ='lgc'>='lgc'>--> evolving ="trms">transference of the patient-therapist ="trms">relationship ='lgc'>='lgc'>--> to crack each other


the economy ='strcls'>*feelings of confusion and unreality='strcls'>* for ="nms">iranians, in public political realm of state and individual ="trms">symbiosis, as well as ="trms">intersubjective early ="trms">childhood and parent ="trms">symbiosis ='lgc'>='lgc'>--> the ways it enters cultural ="trms">imaginary and artistic expressiveness ='lgc'>='lgc'>--> ='strcls'>*how and why ="nms">iranian artists often try to make their audience crazy='strcls'>* ='lgc'>[-and myself in="trms"nttrm="cluster,club">cluded, check ="frds">Sina ="trms">lecture's chaotic ="trms">verbalizations of delusional ="trms">materials ='lgc'>='lgc'>--> jouissance of disorganization='lgc'>]
="prgrph">-(in my ="trms">lectures) am i externalizing my psychosis='qstn'>? ='lgc'>[='lgc'>~ romantic='lgc'>]

(mother repeatedly commanding the ="trms">child ‘Now, think!’ ='lgc'>[='lgc'>~ to perceive the secret='lgc'>] ='lgc'>='lgc'>==>) threatened, mistrustful, isolated self ='lgc'>='lgc'>==> finding hidden meanings ='lgc'>+ sarcastic ="trms">response ='lgc'>[='lgc'>='lgc'>='lgc'>~=> unnerving the other='lgc'>]

small ="trms">children exposed to unfamiliar and complex ="trms">situations ='lgc'>='lgc'>==> often experience of ‘you are crazy!’

="large lg22" stl="font-size:122%">
="trms">modern culture of obsessive-compulsive character traits as orderliness, competitiveness, intellectualization ='lgc'>='lgc'>==> obsessive-compulsive type of basic personality structure (is made very common among artists, people who are busy one way or another with analysis and psyche of the other) ='lgc'>='lgc'>==> ='strcls'>**reaction formation='strcls'>** (which is one of the major defense mechanisms of the obsessive-compulsive) ='lgc'>='lgc'>~= long-repressed desires ='strcls'>**to dis="trms">member the personality-structure of other persons='strcls'>**
='lgc'>[obsessive-compulsive personality type is very common in expertise ="trms">societies='lgc'>: tavahosh-e takhasos, clean (='lgc'>+ “contaminated” things), one is deeply immersed in research, mental control, not wasting time, adherence to ="trms">routines/rituals, washers, checkers, impairment in ="trms">formulating an organizational strategy, etc. ='lgc'>='lgc'>==> cognitive inhibition, or violent disinhibition='lgc'>]

wishes to foster personality-dis="trms">integration in other persons ='lgc'>+ genuine and powerful ="trms">interests in helping them ='lgc'><='lgc'>-- how is this possible='qstn'>?!
="prgrph">-="ppl">Searles sug="trms">gests that the desires to drive the other person crazy are a part of (the limitlessly varied personality-constellation of) emotionally healthy human beings


feelings of infantile satisfaction ='and'>& omnipotent-mother fantasies

recrudescence of ="trms">symbiotic ="trms">techniques

the ='lgc'>[same='lgc'>] sensation of being driven utterly mad by the impossible object ='lgc'>[patient, economy, ="trms">system, self, ="trms">world, ="trms">love object, etc.='lgc'>] ='lgc'>='lgc'>--> ="trms">symbiotic relatedness (development of ="trms">symbiotic reciprocal dependency)

(='at'>@="nms">apass, the tale we say in artistic research environment='lgc'>:) critical feedback='lgc'> = 'making ill’ of one another, is an effective forms of opening up ="trms">anxieties which can be ="trms">interpreted and worked through ='lgc'>='lgc'>==> to become independent (="trms">integration) and to leave
='lgc'>}='lgc'>=/=='lgc'>{ to acknowlede our highly immature and ‘sick’ but deeply gratifying ="trms">symbiotic mode of relatedness with the other (dis="trms">integration) (in ="ppl">Searles's terms='lgc'>: our efforts in keeping the other person crazy)

='strcls'>*how can we develop ='strcls'>*untherapeutic ="trms">techniques='strcls'>* of critical relatedness='qstn'>?
='strcls'>*how can we face our own conflict between desires to help (the student to become better ="trms">integrated, that is more mature and healthy) and desires to destroy (the student in the state of poor ="trms">integration)='qstn'>? ='lgc'>='lgc'>--> ="trms">schizophrenic conditions of artistic feedback

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مماس
="trms">schizophrenia='lgc'>: (a general understanding of all) content-thought disorder (='lgc'>=/= form of thought)
='strcls'>*the disease of cognitive abnormality ='lgc'>: abnormal sequential thinking='strcls'>*
='strcls'>*tangential thinking='strcls'>*
="lsts lst1">•disorganised thinking ='lgc'>='lgc'>==> disorganised speech
="lsts lst1">•mood disorders
="lsts lst1">•dementia
="lsts lst1">•mania
="lsts lst1">•clanging (="trms">situationally inappropriate as="trms">sociation of words based upon sound rather than concepts)
="lsts lst1">•echolalia (unsoli="trms">cited repetition of vocalizations made by another person)
="lsts lst1">•='lgc'>[='strcls'>*='lgc'>]tangentiality='lgc'>: deviation from relevancy; wandering train of thought, lack of focus, never returning to the initial topic ='lgc'>='lgc'>--> ='strcls'>*topic maintenance='strcls'>*
="lsts lst2">◦self-centered ="trms">social ="trms">responses
="lsts lst2">◦attention to one's own speech is overcome during the occurrence of cognition ='lgc'>='lgc'>==> evasive vocalized content


(="trms">language use”)
referential (for the sake of context)
="trms">poetic (for the sake of message)
emotive (for the sake of addresser)
conative (for the sake of addressee)
pathic (for the sake of ="trms">interaction)
="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">lingual (for the sake of itself)

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

="prgrph">-the concept of “wearing” from ="ppl">Alberti (prehispanic South America)
="prgrph">-the concept of “mask” from ="ppl">Mohaghegh (post="trms">modern Middle East)
="prgrph">-the concept of “style” from ="ppl">="ppl">="trms"nttrm="search">Archer (post-industrial Britain)
='lgc'>[these theories are very helpful for me and import-rich for re="trms">imagining subjectivity. ="ppl">Alberti committed to ="trms">anthropology, ="ppl">Mohaghegh to the philosophical, ="ppl">="ppl">="trms"nttrm="search">Archer to ="trms">sociology='lgc'>]

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
="large lg58" stl="font-size:124%">
slave='lgc'>: a person attached by law and by custom to the identity of another individual ='lgc'>='lgc'>--> ‘="trms">social death’ of slavery (as legal nonperson ='lgc'>='lgc'>==> alienation) ='lgc'>[in academic ="trms">literature comparative study of slavery='lgc'>], slavery as a substitute for death in war
='lgc'>--shift='lgc'>='lgc'>--> (the concept that) slaves might influence the tastes, the ="trms">language, the actions, and even the ideas of their masters

acknowl="trms"nttrm="knowledge,Knowledge">edgement of ="trms">presence ='lgc'>=/= significance in ="trms">relation to ="trms">history

(A. Lee on) the African dimension of the genesis of the Babi ="trms">religion
((oral sources for) the recovery of) subaltern ="trms">histories in ="nms">Iran ='lgc'>[erased from ="trms">historical ="trms">memory='lgc'>]
='lgc'>='lgc'>--> deep resentment of “the ="trms">presence in ="nms">Iran of an ‘Other’ that does not conform to the ="trms">imagined ="nms">Iranian Self”
unblemished national selfhood
purity fetishism of... ='lgc'><='lgc'>== ='strcls'>*purity deeply rooted in ="trms">religion='strcls'>* ='lgc'>[='qstn'>?='lgc'>]

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(issues) politics of liberation='lgc'>:
="lsts lst1">•that liberal democracy requires common basis for culture and ="trms">society
="lsts lst1">•identity politics='lgc'>:
="lsts lst2">◦“the most profound and potentially most radical politics come directly out of our own identity, as opposed to working to end somebody else's oppression” (Eisenstein)
="lsts lst2">◦invites people to stay in, to look inward, to obsess over the body and the self, to surround themselves with a moral forcefield to protect their ="trms">worldview
="lsts lst2">◦a particular identity is opposing all people who belong to a particular identity
="lsts lst2">◦naming and claiming lived experience, and the ="trms">authority arising from that
="lsts lst2">◦='lgc'>[no more='qstn'>?='lgc'>] sexual orientation (that it is now only about disrupting the mainstream)
="lsts lst2">◦(in the context of cultural negotiations) ='strcls'>*strategic essentialism='strcls'>*='lgc'>: (despise strong ="trms">differences in ="trms">members of) minorities to temporarily “essentialize” themselves (forward their group identity) in a simplified way to achieve certain goals, to use hegemonic discourses to reform the understanding of “universal” goals
="lsts lst2">◦class-based politics are identity politics
="lsts lst2">◦to bring people together based on a shared aspect of their identity ='lgc'>='lgc'>--> fail to examine ="trms">differences among themselves

='strcls'>*solidarity does not require identification, but a willful act of alliance='strcls'>*

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
="large lg50" stl="font-size:121%">
سپردن کتاب به حرق و غسل
ضعیفه دانا

(for ="ppl">Attar='lgc'>:)
حال ='lgc'>=/= حفظ
کار ='lgc'>=/= قال
عیان ='lgc'>=/= بیان
اسرار ='lgc'>=/= تکرار
علم لدنی ='lgc'>=/= علم کسبی
جوشیدن ='lgc'>=/= کوشیدن
حال ='lgc'>+ کار ='lgc'>='lgc'>==> سخن
حفظ ='lgc'>+ قال ='lgc'>='lgc'>==> سخن

قرآن و اخبار و لغت و نحو و تصریف

اهل طریقت ='lgc'>='lgc'>--> زبان خود (را میخواهد)
اهل شریعت ='lgc'>='lgc'>--> اخبار (کفایت میکند)
imperative عطار  ='lgc'>='lgc'>--> وظیفه ساختن
(for ="ppl">Attar='lgc'>:) از دل ='lgc'>--به='lgc'>='lgc'>--> (='lgc'><='lgc'>--؟='lgc'>--) صحرا


باز شدن در سخن ='lgc'>='lgc'>==> شطح ='lgc'>=/= سواد مفتی
='lgc'>}='lgc'>== حرکت اسرار
='lgc'>[شطح='lgc'>: بیرون شدن از کناره ی  رودخانه, deviation='lgc'>]

نظایرات عجیب
مضمرات غیب
سر به جوشش ='lgc'>='lgc'>==> زبان به سخن

دل ='lgc'>='lgc'>--> زبان ='lgc'>='lgc'>--> رو ؟
(arabic/european) ='lgc'>='lgc'>-->  (عجمی)

راستی ='lgc'>=/= صحت
  |       |
(عبارت ='lgc'>=/= نیت)


معاملت در رضا پسندیده است ='lgc'>=/= معاملت در صبر
رضا='lgc'>: چنان که دارد چنان باشد (هیچ)

شطح بایزید='lgc'>:
خانه ='lgc'>='lgc'>--> خداوند خانه ='lgc'>='lgc'>--> ='strcls'>*هیچ='strcls'>*

بایزید='lgc'>: بیچاره بایزید، سی سال است تا من بایزید را می طلبم و نام و نشان او را نمی یابم. (id)

describable موصوفی='lgc'>: چیزی که وصفش می توان کرد

بازدید='lgc'> = دیده شدن     /آفتاب صفت
دانستن='lgc'> = اعتقاد داشتن   /زمین شکل
یادداشت='lgc'> = ذکر       /آب نهاد

ماضی استمراری ='lgc'>='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> ی

فعل متحرک در جمله (بی جایگاهی فعل) ='lgc'>='lgc'>==> خودجوشی و خود انگیختگی اندیشه و کنش کلامی


نوآوری innovation ='lgc'>='lgc'>==> “جهان خود” (your ="trms">world) ='lgc'>[='lgc'>~ آفرینش هنری، سبک خود، etc.='lgc'>]
='lgc'>=/= نحو='lgc'>: پیوند ارگانیک با جهان دیگران
='lgc'>=/= ابداع='lgc'>: ="trms">poiesis

(we are ="trms">interested in strange because we are strange ourselves='qstn'>?)
غریب با غریب الف گیرد (؟)
         |      |
      خود   ذکر غریب


شعر -  شرع -  عرش
  |      |     |
؟   قانون  جهان منظم

="nms">ajayeb (شگفتی رویداد نامتعارف) ='lgc'>='lgc'>==> تبدیل شدن سوژه به ابژه tabdil shodan-e suje be obje

Kelile Demne (indian style) ='lgc'>='lgc'>--> ="trms">story within ="trms">story
='lgc'>=/=
="ppl">Attar's Tazkirat al-Awliya ='lgc'>='lgc'>--> ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list


نوشتم باد، آنچه دید.

...از بهر حق عداوت کرد(ن)

غیب ='lgc'>='lgc'>--> غریب ='lgc'>='lgc'>--> غرایب ='lgc'>='lgc'>--> عجایب ='lgc'>='lgc'>--> نامه

نفاق ='lgc'>=/=؟ contra="trms">diction
   |          |
(در خود)     (split)

="large lg54" stl="font-size:105%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

amoral, a="trms">morphous or poly="trms">morphous
to reside under the mark of ambiguity
='lgc'>[to be careful with the figure of trickster ='lgc'>='lgc'>-->='lgc'>] trickster re="trms">presents an ="trms"nttrm="search">archetype of transformation (rebirth='qstn'>?) and a ="trms">symbol of life, ='lgc'>[with='lgc'>] humor, irony (and self-irony), as well as the confrontation between the comic and the tragic ='lgc'>='lgc'>--> ="trms">situates the trickster between the ='strcls'>*="trms">world's balance and unbalance='strcls'>*

(migration or) migrant='lgc'>: (='lgc'>='lgc'>~= fugitive='lgc'>:) individuals who are reborn existentially precisely through the act of the escape, in order to trick their persecutors ='lgc'>='lgc'>==> survive
='lgc'>[='lgc'>=/= the juggler='lgc'>: ="frds scrmbld">Nicolas='lgc'>]

="ppl">Mohaghegh's proposal='lgc'>: ='strcls'>*to lie our way into the lie='strcls'>*

="prgrph">-how and where is my unreal located in ='mywrk'>my work on ="trms">bestiaries='qstn'>?
="trms">past ='lgc'>='lgc'>--> forsaken ancients
outside ='lgc'>='lgc'>--> time of disappearance

seduction='lgc'>: immersion in style

="large lg78" stl="font-size:104%">
our guardian='lgc'>: the thief

(learning from ="ppl">Mohaghegh and ="nms">Cinderella to be/operate for each other) between='lgc'>:
orchestrator (influence, innovation, experimentation ='lgc'>='lgc'>--> laboratory)
partner (equivalence, benefit, reciprocity ='lgc'>='lgc'>--> alliance)
slave (captivity, labor, devotion, service, worship ='lgc'>='lgc'>--> bondage)
='lgc'>--or='lgc'>='lgc'>--> l.a.b. stands for='lgc'>: laboratory, alliance, bondage ='lgc'>{bondage should be part of every (artistic or knowl="trms"nttrm="knowledge,Knowledge">edge-intensive) practice='lgc'>}

the ="trms">question/problem of='lgc'>: incompatibility of ="trms">past and ="trms">present, there and here

object of event or journey (expedition, venture,)

="trms">story of the “archive of...” ='lgc'>: collection of savored ="trms">differences

the unreal is not always ="trms">imaginative or speculative
it is sometimes='lgc'>:
a drive (suffering, passion,)
a password (encryption)
a device (machine, guide,)
accidental and chosen

the character’s wisdom, impulse, cunning, courage (end="trms"nttrm="danger,stranger">angerment), innocence (purity), violence (rage, atrocity)

intelligence='lgc'>: diabolical perception

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(to achieve) the perfect secret='lgc'>: a secret that when revealed remains a secret (a riddle, a puzzle ='lgc'>='lgc'>~= ="trms">monster='lgc'>: confrontation of the raw unnamable)
future liar ='lgc'>='lgc'>--> to resurrect (in the form of ="trms">fable or ="trms">rumor)='lgc'>:
="lsts lst1">•fake archive (='lgc'>=/= real witness)
="lsts lst1">•buried forged artifacts in some gamble
="lsts lst1">•
='lgc'>='lgc'>--> future out of ="trms">sync (hyperbolic commons) ='lgc'>='lgc'>==> (an ="trms">aesthetic of) temporal deviation ='lgc'>[='lgc'>=/= messianic time of revolution, ="trms">historical time of ="trms">modernity, chronological time of capitalism,='lgc'>] ='lgc'>='lgc'>--> (the task of) ='strcls'>**thinking untimely='strcls'>**='lgc'>:
="lsts lst1">•forgetting
="lsts lst1">•erasure
="lsts lst1">•recreative
(="ppl">Artaud's vampiric ="trms">schizophrenic untimeliness...)

(="frds">Sina ='lgc'>+ ="ppl">Mohaghegh's) ='strcls'>*existential radicalism='strcls'>*

="large lg1" stl="font-size:125%"> night='lgc'>: underground of time
where other things can happen
a ="trms">phenomena where people encounter mercilessly anonymous in="trms">different impersonal inhuman ="trms">nature of the universe
(="ppl">Mohaghegh's work on the renditions of nocturnality)

(carnaval's) multiple forms ='lgc'>[prototype after prototype='lgc'>] ='lgc'>='lgc'>--> formfullness ='lgc'>=/= (deconstruction's) formlessness

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ordering ='lgc'>='lgc'>==> violence, ex="trms">="trms"nttrm="cluster,club">clusion, injustice, sacrifice ='lgc'>=/= ='lgc'>='lgc'>='lgc'>~=> residue (of ordering ='lgc'>--="ppl">Serres='lgc'>='lgc'>--> its ex="trms"nttrm="cluster,club">cluded inessential, peripheral, parasitic) ='strcls'>*thermal ex="trms">citer='strcls'>*
="lsts lst1">•the anthologizing, selecting, and ordering act ='at'>@="frds scrmbld">Marialena
="lsts lst1">•with the discourse of parasite we are at in="trms"nttrm="cluster,club">cluding and in="trms">="trms"nttrm="cluster,club">clusion

now our ="trms">relationship to knowl="trms"nttrm="knowledge,Knowledge">edge is to be more extravagant and parasitic ='lgc'>=/= economic and fast

every time we ="trms">write (sometimes referring the ="trms"nttrm="already,spread">reader to the ="trms">dictionary) we are also reviving ="trms">language

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criminal's ="trms">relation to the dark (fugitive, dealer, prowler ولگرد) ='lgc'>=/= wanderer's ="trms">relation to the dark (nomad, sojourner, sleepwalker)

="ppl">Mohaghegh ='lgc'>--on='lgc'>='lgc'>--> sub-identities whose survival relies upon a certain exact mastery of night's ="trms">formulas ='lgc'>+ learning its conceptual-experiential ="trms">relations to='lgc'>: time, space, fear, nothingness, desire, death, forgetting, enigma, solitude, sensation, vision, secrecy, ="trms">monstrosity, the body

night
="lsts lst1">•='lgc'>[where one='lgc'>] fathoms otherwise
="lsts lst1">•the time-space of the visionary, the ="trms">imaginary, the unreal, the unknown, the elsewhere, the outside, the emergent
="lsts lst1">•='lgc'>[where one='lgc'>] letting fall those droplets of mad and d="trms"nttrm="danger,stranger">angerous consciousness
="lsts lst1">•='lgc'>[where='lgc'>] governing ="trms">categories of human existence are suspended ='lgc'>='lgc'>==> alternative classifications (banned libraries, archives, catalogs, arrangements)
="lsts lst1">•
="lsts lst1">•
='lgc'>=/= light ='lgc'>--promises='lgc'>='lgc'>--> a certain stability of Being

those with a pathological need to rule
those with a diabolical impulse to abandon (subvert, reinvent)
those with nothing to lose (desperation)
those with everything to gain (quest)

time of weeping
(mourn, “this should never have happened”) creation as error; being as error


solipsistic cruelty='lgc'>: no longer recognizes itself in anything else nor anything else within itself


='lgc'>[="ppl">Mohaghegh, prototype harbour, night harbors:='lgc'>]
return of the full moon ='lgc'>='lgc'>--> ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis ='lgc'>='lgc'>--> werewolf
return of the nightmare ='lgc'>='lgc'>--> f="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right ='lgc'>='lgc'>--> dreamer
return of the sacred ='lgc'>='lgc'>--> resurrection ='lgc'>='lgc'>--> redeemer
return of the curse ='lgc'>='lgc'>--> vengeance ='lgc'>='lgc'>--> enemy
return of the tides ='lgc'>='lgc'>--> migration ='lgc'>='lgc'>--> sailor
return of the banished ='lgc'>='lgc'>--> hatred ='lgc'>='lgc'>--> exile
return of the ancient ='lgc'>='lgc'>--> power ='lgc'>='lgc'>--> idol
return of the text ='lgc'>='lgc'>--> evocation ='lgc'>='lgc'>--> messenger
return of the threat ='lgc'>='lgc'>--> intimidation ='lgc'>='lgc'>--> extortionist
return of the dead ='lgc'>='lgc'>--> disappearance ='lgc'>='lgc'>--> ghost
return of desire ='lgc'>='lgc'>--> obsession ='lgc'>='lgc'>--> stalker
return of pain ='lgc'>='lgc'>--> infection ='lgc'>='lgc'>--> virus
return of the discarded ='lgc'>='lgc'>--> waste ='lgc'>='lgc'>--> vagrant
return of glory ='lgc'>='lgc'>--> vindication ='lgc'>='lgc'>--> fighter
return of the s="trms">cene ='lgc'>='lgc'>--> concealment ='lgc'>='lgc'>--> criminal
return of dust ='lgc'>='lgc'>--> mortality ='lgc'>='lgc'>--> creation
return of instinct ='lgc'>='lgc'>--> ="trms">animality ='lgc'>='lgc'>--> creature
point of no return ='lgc'>='lgc'>--> irreversibility ='lgc'>='lgc'>--> lost cause


masochistic skepticism
sadistic truth
(="ppl">Mohaghegh's) ='strcls'>*deception theory='strcls'>*


death of God ='lgc'>+ death of the Human ='lgc'>+ death of the Real ='lgc'>='lgc'>==> limitless epochal existential era of lying

existential forgery
ingenuity
deceit
treacherous play
="trms">fictive double-crossing
elaboration


(thief's, runaway's, in="trms">somniac's, hysteric's, sorcerer's, and other night-="trms">traveler's) sensorial orchestrations of the dark ="trms">intervals

="trms">morphologies of the night-="trms">traveler='lgc'>:
="lsts lst1">•the old boat-passengers once placed under enforced isolation
="lsts lst1">•the exiles displaced from occupied homelands
="lsts lst1">•the marauding sectarian factions who patrolled city streets each night (darkness='lgc'> = ideology)
="lsts lst1">•the s="trms">laughtered minorities ="trms">traversed into non-being
="lsts lst1">•night-revelers عیاش
="lsts lst1">•

militant ="trms">storyteller
phantom ="trms">ancestors
phantom offsprings


night="trms"nttrm="cluster,club">club='lgc'>: a place of nocturnal survival

="trms"nttrm="cluster,club">club manager
lighthouse-keeper

(catastrophic ="trms">imagination ='lgc'>='lgc'>--> ="trms">fable of) slum='lgc'> = the true face of the city

persecuted, transient, unrescued

(wunderkammer) a cabinet of curiosities (='lgc'>~/='qstn'>?= pandora's box) of subjects, objects, atmospheres, as="trms">sociates, body parts

="trms">ontocidal='lgc'>: decimation of Being, both individual and universal


medieval islamic ="trms">world renders us countless templates linking night to sacred and profane realms='lgc'>: ="trms">stories of augury, mantic beings, and vatic utterances in circulation from all sides

Thousand and One Nights
god's turbulent ="trms">relation to obscurity

crescent moon

...brilliant speculative accomplishment of the Golden Age of Islamic Thought now a dark age of its own

معراج miraj (="ppl">Mohaghegh's Dante's ascension)
sky-voyage of the Prophet Mohammad from Mecca to Jerusalem and then upwards into heavenly spheres, filled with super="trms">natural descriptive passages of guardian angels, paradisiac gar="trms">dens, hell-bound valleys, meteorological orbits, fatal latitudes and meridians, and the gargantuan throne of God itself

night-journey='lgc'>: spiritual ='lgc'>+ corporeal ='lgc'>='lgc'>--> prophetic night (of strange breathing ="trms">apparatus ='lgc'><='lgc'>-- angelic wing)

angel's wing ='lgc'>[that spans entire ="trms">worlds='lgc'>] ='lgc'>--reopens='lgc'>='lgc'>--> (the ="trms">relational channel between) desire ='and'>& fear
(descriptions of seeing an angel's body)
='lgc'>='lgc'>==> sarin, cyclosarin, tabun, soman
='lgc'>='lgc'>==> respiratory fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure, diaphragm hyperactivity, fainting, pupil constriction, salivation, myoclonic jerks (muscle spasms), cardiac arrest
='lgc'>}='lgc'>='lgc'>--> synaptic breakdown ='lgc'>='lgc'>==> cholinergic crisis ='lgc'>='lgc'>--> captive in a state of poisonous ventilation

buraq='lgc'>: a ="trms">chimera of='lgc'>: ="trms">animality ='lgc'>+ humanoid ='lgc'>+ gemological (multiplicies) ='lgc'>+ machinic ='lgc'>+ vegetal ='lgc'>+ spectral (virtues) ='lgc'>=/= taxonomical purity of creation
="lsts lst1">•stretch the barometers of hybridity, androgeny, disproportionality
="lsts lst1">•zig-zagging, levitation, elliptical arcing
="lsts lst1">•like a horse, smaller than a mule and bigger than a donkey. Its face was like a human's face, and its ears were like the ears of an elephant...Its head was of ruby, its wings of pearl, its rump of coral, its ears of emerald, and its belly of red coral. Its eyes were like glittering stars, and its tail of pearl, and its reins of light
='lgc'>='lgc'>--> vehicle to ="trms">traverse from geographical to ="trms">cosmological space

journey-to-the-center or exile-to-the-="trms"nttrm="knowledge,Knowledge">edge

='lgc'>[title='lgc'>]
='strcls'>*the old-hag ="trms">world='strcls'>*
being-in-the-="trms">world='lgc'> = old hag with an ugly face, practice of seduction, artifice, cosmetic embellishment, optical tricks, enhancements

the designer, the seamstress, the architect, the sculptor, the illusionist, the surgeon, the perfumer ='lgc'>='lgc'>--> surat صورت ='lgc'>=/=='qstn'>? facade

='lgc'>[infernal-geological finale='lgc'>]
I heard a voice, whose intensity caused me to tremble with fear…I said, “O Gabriel, what is this terrible sound='qstn'>?” He answered, “O Muhammad, know that on that day God created hell, a rock slipped from the ="trms"nttrm="knowledge,Knowledge">edge of hell. Until tonight it's been falling down. It has reached the bottom of hell just now.
='at'>#darkness, zolmat, rock
="lsts lst1">•pit's conceptual trinity
="lsts lst1">•hearing/="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening is closely linked to ominous experience (the bell's toll, the wolf's howl, the thunder's rumble)


some passive surrender to vague faith
any sug="trms">gestion of intuitive-experiential awareness (gnosis)

subject caught-between

sitophobia ='lgc'>='lgc'>--> the fear of eating anything
aquaphobia ='lgc'>='lgc'>--> the fear of drowning everywhere

between lamenter and euphoriac

islamic insistence on the concealed (unseen face of God) ='lgc'>='lgc'>==> profuse dissension, variance, discord, agitation (in="trms">finite faces)

lohe mahfuz
the guarded tablet
quantification
institutionalized record
universal ="trms">finitude

="lstsrd">1. artifacts of hell
="lsts lst2">◦camphor ='lgc'>='lgc'>--> link between the demonic and the aromachological (mastery of the psychological effects of fragrance)
="lsts lst2">◦chain ='lgc'>='lgc'>--> experience of ligatures, cords, shackles
="lsts lst2">◦nail ='lgc'>='lgc'>--> impalement potential
="lsts lst2">◦stones ='lgc'>='lgc'>--> crushing effect
="lsts lst2">◦drink boiling water (hamim) and filth (ghislin)
="lsts lst2">◦devils force-feeding them Zaqqum
="lsts lst2">◦demons were placing fiery bits of corpses into their mouths
="lsts lst2">◦ichor was dripping from their tongues ='lgc'>--="ppl">Mohaghegh='lgc'>='lgc'>--> ichor ="trms">interestingly refers both to the mythic substance that runs in the veins of pagan gods and the putrid discharge that oozes from fresh wounds
="lsts lst2">◦hell-dweller='lgc'>: scorpion, ideal killing-machine, back-biter, poisoned tips
='lgc'>='lgc'>--> ='strcls'>***nonstop leaking of the inward outward='strcls'>***
="lstsrd">2. body parts of hell
="lstsrd">3. topographies of hell

Mohammad's night-journey's hellscape, vivid orchestration of space
='lgc'>[...='lgc'>]in one direction, a “river of bile, blood, worms, and fire='lgc'>[...='lgc'>] boiling together, putrid and revolting” alongside another “black and rippled with fire='lgc'>[...='lgc'>] growling at itself with clamour and terror”

experimental cuisine (="trms">demand a certain oblique consciousness from the participant)

angel physiognomy (multi body, collective chant) ='lgc'>='lgc'>~= under="trms">world scorpions
atonal angelic larynx ='lgc'>='lgc'>==> non-harmonic, anarchic, cacophonous image of the heavens (='lgc'>--="ppl">Mohaghegh='lgc'>='lgc'>--> divinity as noise)
="lsts lst1">•prophetic ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listener (body became organs of hearing, ="trms">schizophrenic audition of شش جهت six directions)

wind of barrenness
rih al ‘aqim (from the ="trms">species of criminal wind bad-e dabur, God sends it to destroy things)
="lsts lst1">•blows throughout the placeless realm
="lsts lst1">•particular condition of absence (in taxonomies of ruin and chasm)
="lsts lst1">•their moon-like faces
="lsts lst1">•innumerable

='lgc'>[='strcls'>*='lgc'>]="trms">veil='lgc'>: transcendent invisibility, receptacle of competing back="trms">stories (of shame, conspiracy, superiority, covert, elite)

galleries of self-covering demonic beings

Gabriel='lgc'>: angel of revelation (oversees='lgc'>:)
="lsts lst1">•khasf خسف sinking into the ground
="lsts lst1">•maskh مسخ dis="trms">figuration of features


astigmatism (a type of refractive error, retinal tearing)
cartographical layerings



(="ppl">Mohaghegh ="trms"nttrm="already,spread">reading a Babylonian nocturnal prayer)

(old) god ='lgc'>[divinity cults of ancient ="trms">worlds='lgc'>]='lgc'>: signposts of an extra-human ="trms">imaginary ='lgc'>='lgc'>==> consciousness trespass beyond itself

in the face of the night's obscurity (when the all-seeing shuts its eyes)
="trms">pastoral life turns murderous (at dark)

signaling the absence of fairness...
b="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurring of omni="trms">science...
delay of verdict...
aimlessness of quest

="lsts lst1">•blindness to fill the void of divination
="lsts lst1">•wandering, detour, or stillness to fill the void of odyssey


Sin
moon-god
="lsts lst1">•enigma (“he whose heart cannot be ="trms"nttrm="already,spread">read”) ='lgc'>='lgc'>--> ="trms">epistemic
="lsts lst1">•futurity (remote='lgc'>: “could see farther than all the gods”) ='lgc'>='lgc'>--> temporal

="trms">somnolence خواب و بيدارى
='lgc'>='lgc'>==> branches of nonsense ="trms">pervade (disbanding of the herd)

(cypress سرو) tree
inspector of ="trms">cosmological space


in theo-terrestrial plane='lgc'>:
="lstsrd">1. alluvion='lgc'>: the wash or flow of water against a shore ='lgc'>='lgc'>--> inundation
="lstsrd">2. alluvium='lgc'>: a de="trms">posit of clay, silt, sand, and gravel left by flowing streams in a river valley or delta ='lgc'>='lgc'>--> detritus ='lgc'>[residuum alone is left to control the universe='qstn'>?='lgc'>]


Ishtar
guardian of prostitutes
surrounded in myth by death and disaster
goddess of contradictory connotations and forces (fair play ='and'>& enmity, etc,)

="large lg58" stl="font-size:114%">
Lillith (derived from the Akkadian lilitu='lgc'>: evening creature, specter, or ="trms">monster)
kidnapping sleeping ="trms">children

(="trms">according to the Babylonian ="trms">cosmology) night requires (non-identitarian) gods capable of abomination (backstabing)
="prgrph">-recognized by their tangible outlines as actual constellations in the night sky
="prgrph">-related to the more expansive domains of ="trms">animality, vehicles, and objects
="prgrph">-emanate from a perceptual faculty closer to the ="trms">child's ="trms">imagination of cloud-shapes (='lgc'>=/= ="trms"nttrm="search">archetypal meaning)


Tiamat
primordial goddess of the salt sea, darkness, chaos, and creation
from the time of permanent nightfall
a destroyer-deity and yet whose sliced body parts form the heavens and earth
re="trms">presented as unconscious, reckless annihilation and yet also holding diabolical intelligence
bathed in eternal blackness and yet known as “the g="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening one”


Girra
dystopian potentials of ="trms">technological invention
figure of wicked logos (undoing words)
(leader of the terrible)


non-="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical and equally nonhumanist devotion to the artificer (="trms">apparatus)

cosmic bal="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listics='lgc'>: ="trms">scientific field of mechanics concerned with the launching, propulsion, flight, and effect of projectiles (="trms">trajectory and impact)


nocturnality and contagion

snakes and dragons of constellations

paradox (the ="trms">beast)
="trms">instrumentality (the builder)
unleashing (the despoiler)


death-spell
نابودی ="trms">gesture of ='strcls'>*extispicy='lgc'>: ancient Mesopotamian practice of ="trms"nttrm="already,spread">reading ="trms">animal organs (often a sheep's liver) spattered upon a wall's surface
="prgrph">-a discipline involved less with knowing than with watching



The Egyptian ="trms">Book of the Dead
philosophy of night, dusk, shadow

egyptian night-deities
="prgrph">-with astounding ="trms">narrative-theoretical flexibility
="prgrph">-some slither, hunch, fly, or remain seated
="prgrph">-not residing on Olympian heights but rather in the subterranean below
star-covered nude woman
cow arching over the earth
='lgc'>='lgc'>--> night does rule from transcendent distances but rather envelops (or swallows) whole the existent into its gut (or uterus) ='lgc'>[='lgc'><='lgc'>-- di="trms">gestion='qstn'>?='lgc'>]
='lgc'>[="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics:='lgc'>] (away from) patriarchal gaze ='lgc'>--into='lgc'>='lgc'>--> maternal stomach

Khonsu
="lsts lst1">•bloodthirsty (eating the organs of royal opponents)
="lsts lst1">•merciful ='lgc'>='lgc'>--> ='lgc'>[its creative epithets:='lgc'>] ="trms">traveler, embracer, pathfinder, defender, “He Who Lives on Hearts”
one who resembles his own waning moon

Nephthys
tied to the night of the soul's ="trms">traversal
sepulchral
(endow pharaohs) with the vision for “that which is hidden by moonlight”

Apep ='lgc'>=/= Ra (the light-god)
giant sea-snake said to ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurk again in the primordial gloom
evil lizard, ='strcls'>*="trms">world encircler='strcls'>*
="lsts lst1">•defeating Apep='lgc'>: base="trms">material outputs (spit) ='lgc'>--to='lgc'>='lgc'>--> elemental properties (fire) ='lgc'>--to='lgc'>='lgc'>--> man-made weaponries (lance, knife) ='lgc'>--to='lgc'>='lgc'>--> fetishistic physiologies (the left foot) ='lgc'>--to='lgc'>='lgc'>--> ="trms">sympathetic magic (tearing apart of effigies


(sectarian logic='qstn'>?)
desire for clear reactional ="trms">materiality ='lgc'>[='lgc'>=/= sadistic or ="trms">paranoiac serial killings='lgc'>]

teratological and semi-demonological turn
="trms">interjecting thingness, fiendishness, and ="trms">monstrosity into our midst

night='lgc'>: inde="trms">finite de="trms">finite ='lgc'>='lgc'>='lgc'>~=> nihi="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic force of closure

(from) orthodoxy ='lgc'>--to='lgc'>='lgc'>--> dramaturgy


(="ppl">Mohaghegh's theory of) fanatical sovereignty in pagan thought ='lgc'>='lgc'>--> ultimate keeping ='and'>& violation of the law ='lgc'>='lgc'>~= obsessive form ='and'>& apocalyptic formlessness
(reconciling) ='strcls'>*the toxic dialectics of ="trms">presence ='and'>& absence='strcls'>* behind every theo-political order ='lgc'>: gods walk among us in immanent ambush, hiding in night's open view (of many faces, masks, tongues, robes, tastes, proportions, and ="trms">gestures), adopt in="trms">finite visages, apparels, pseudonyms, and dialects ='lgc'>[='lgc'>=/= monochrome ="trms">trappings of daily identity='lgc'>]


Ahriman ='lgc'>=/= fire-god
omnimalevolent side
first destructive spirit
twins of the primeval choice
='lgc'>='lgc'>==> crises of perception
dwelling in non-being
shape-stealer
self-cutting (cooking of his own ="trms">paranormal tissue)

earthly creation='lgc'> = ruse, net, and temporary prison (a decorative window-dressing to ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure the false god away)

a sunless place

mortal transactions (of civilizational, philosophical, ="trms">religious, and moral trials)


night-raid
nocturnal fier="trms">ceness
asceticism of the warrior
asceticism of the night-watchman


(="frds scrmbld"nttrm="Godard">Goda riding with the) exponential disinformation of legend

learn to talk with night ='lgc'><='lgc'>-- not indicative of a knowing subject
='lgc'>='lgc'>--> to become both hypnotized ='and'>& hypnotic whisper

="trms">language of mood (subtle movements of)='lgc'>:
="lsts lst1">•temperature drops
="lsts lst1">•="trms">intermittent gusts of air and wind
="lsts lst1">•snapping of tree branches
="lsts lst1">•shooting comets of sky


Bronze Age eschatologies

queen of riddles
cosmic idolater
her ="trms">language never argues, only pro="trms">positions



dark thoughts

evanescing moon

...guerilla leader who fled into the mountains and froze to death beneath the night sky

thoughts of
="lsts lst1">•obvious separation (from family, ="trms">lovers)
="lsts lst1">•potential victory and loss (fata="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic struggle)
="lsts lst1">•futility of human experience amid insects and ="trms">animals creeping in his midst (transfigured)

='strcls'>*night ='lgc'><='lgc'>--tied='lgc'>='lgc'>--> ="trms">wondering='strcls'>*
='strcls'>*night ='lgc'><='lgc'>--tied='lgc'>='lgc'>--> uprising='strcls'>*
='strcls'>*night ='lgc'><='lgc'>--tied='lgc'>='lgc'>--> possession ='lgc'>+ dispossession='strcls'>*
='strcls'>*night ='lgc'><='lgc'>--tied='lgc'>='lgc'>--> countdown='strcls'>* شمارش معکوس
='strcls'>*night ='lgc'><='lgc'>--tied='lgc'>='lgc'>--> disappearance='strcls'>*
='strcls'>*night ='lgc'><='lgc'>--tied='lgc'>='lgc'>--> abdication='strcls'>*
='strcls'>*night ='lgc'><='lgc'>--tied='lgc'>='lgc'>--> dismay='strcls'>* جبن
='strcls'>*night ='lgc'><='lgc'>--tied='lgc'>='lgc'>--> obscenity='strcls'>* جبن

='strcls'>***night ='lgc'>--to='lgc'>='lgc'>--> bring the mind elsewhere='strcls'>***

Mirza Kuchak ="ppl">Khan
Jangali

...once the leader of the jungle movement; now the jungle will confiscate him


(tactics of the willed unknown)
inspiration ='lgc'><='lgc'>='lgc'>--> madness
horoscope ='lgc'><='lgc'>='lgc'>--> puppetry


sensitivity to lower-grade intimation ='lgc'>='lgc'>==> gaining of subtle lunatic powers (in the arts as well ='at'>#feedback)='lgc'>:
="lsts lst1">•slight ="trms">paranoiac ability
="lsts lst1">•slight manic ability
="lsts lst1">•slight delusional ability
="lsts lst1">•slight ="trms">schizophrenic ability
="lsts lst1">•slight obsessive ability
="lsts lst1">•slight melancholic ability


when dreams replace sleep
when the dead pass into the deep of the night
when night's deep appears in those who have disappeared
="ppl">Blanchot

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="ppl">Mohaghegh on Blasim's The Madman of Freedom Square
the ="trms">story of two foreigners known as ‘the blondes’, identical twins of fair hair and complexion who come each morning (their place of o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin and purpose unknown) to roam down the main street of a neighborhood called the ‘Darkness District’. This quarter of the capital city is thus named for being the only sector still lacking electricity, and our nar- rator describes the residents there as physically gaunt and existentially worn down. This is an unwell place, and so the sudden arrival of the blondes re="trms">presents a contrast, a radical anomaly and an enchantment-in-waiting for a zone that otherwise wants nothing more than to lay down and give up forever. We are told that the ambiguity of their circadian walk has an immediate transformative effect on the district; though these figures never speak, they cast gentle glances upon the inhabitants on either side of the street, and this courtesy soon bears miraculous fruit as the wishes of each person, young and old, man and woman, find themselves granted. By day and by night, the Dark- ness District escapes its former wretchedness to become an increasingly scenic area, with the government finally bringing electrical power and the locals planting flow- ers and showing acts of kindness to one another…all in honour of their two strange visitors (with whom we ="trms"nttrm="already,spread">read that everyone has grown enamoured). They even build a stone monument in veneration to these silent newcomers. But then one morning the blondes do not ="trms">materialize, as a violent coup is underway that sets the district on fire with bombs and missiles; amid the fighting, our ="trms">narrator is flung against a wall, his life then saved by one of the blondes (their statue since demolished), and awakens in a mental asylum railing about the speechless aliens who rescued him (and the others)—only to find that no one has any ="trms">memory of such beings or any trust in his recol- lections of them; he later finds himself s="trms">trapped with a detonative suicide vest (the final light-bracketed image).

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="ppl">="ppl">Morton on Weber ='lgc'>='lgc'>--> ="trms">sociology is itself (the logistics of) disenchanted in exploring disenchantment

charisma-based ="trms">society ='lgc'>='lgc'>='lgc'>~=> disenchanted bureaucratic ="trms">society

charisma='lgc'>: (="trms">paranormal) force field that surrounds and penetrate us with ='strcls'>*healing ='lgc'>+ destructive='strcls'>* consequences
(='lgc'><='lgc'>-- this is super ok as long as that force field is not curated by wannabe spiritual philosopher human)

="trms">bestiary='lgc'>: ="trms">paranormal ex="trms"nttrm="cluster,club">cluded by ="trms">religion

agricultural ="trms">societies monopolized charisma (='lgc'>='lgc'>--> king) ='lgc'>='lgc'>--> logistical functioning of the ="trms">world of agriculture ='lgc'>='lgc'>==> global warming

neolithic privatization of enchantment ='lgc'>='lgc'>==> monotheism

Holo="trms">cene ='lgc'>='lgc'>--> strategy of survival at any cost

(="ppl">="ppl">Morton echoing the cliche of artists wanna do magic='lgc'>:) “art is demonic”='lgc'>: it emanates (not designed) from beyond sense that the artist is not in charge of, d="trms"nttrm="danger,stranger">angerous ="trms">causative flicker
='lgc'>~ ‘art='lgc'> = charisma’ ='lgc'>[= cause ='and'>& effect='lgc'>]
='lgc'>--="ppl">="ppl">Morton='lgc'>='lgc'>--> (='thdf'>bad idea of) art ='lgc'>='lgc'>==> charismatic ="trms">causality

force-like ="trms">animal magnetism

magic='lgc'> = ="trms">causality ='lgc'>+ illusion

appearance and essence are two ="trms">different sides of Mobius strip

(pre-neolithic ='lgc'>='lgc'>-->) ='strcls'>*we live in a ="trms">world of tricksters='strcls'>* (raindrops are tricksters,,,)

incomprehensible charisma of kitsch

(the objects in my room contain a palpable enjoyment that is without me, found objects that spray charismatic ="trms">causality ='lgc'>[without devotion or trust='lgc'>])

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(Zizek's) ="ppl">Lacan four discourses via porn actress facial ="trms">stages='lgc'>:
="lstsrd">1- ecstatic state ='lgc'>='lgc'>--> overwhelmed
="lstsrd">2- ="trms">serious ='lgc'>='lgc'>--> hard work, ="trms">instrumental control
="lstsrd">3- boredom ='lgc'>='lgc'>--> ignorance, in="trms">difference
="lstsrd">4- mocking ='lgc'>='lgc'>--> is this all you can do, smile


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body...
how to feed it
when to fast
how to soothe
moisturize
let go
heal
you can't grasp your body once and for all ='lgc'>='lgc'>--> one can only bear witness and offer testimony (='lgc'><='lgc'>--="ppl">Avital='lgc'>-- ='thdf'>this is why ="trms">writing is so often bound up with illness, “="trms">writer='lgc'> = invalid”)

cultural phantasms of bodily mutation

the body never stays put long enough to form self-identity ='lgc'>--(='thdf'>this is why)='lgc'>='lgc'>--> our ="trms">ancestors used to fast-forward and just lose it ='lgc'>[transcending the body='lgc'>]


in Dostoevsky
body is variously insulted and humiliated ='lgc'>='lgc'>--> subjected to injury (an injury capable of ="trms">language and disclosure)
='lgc'>='lgc'>--> idiocy offered a delicate conflagration of soma ='lgc'>+ psyche

illness='lgc'>: the stealth master (the teacher whose lesson is unremittingly opaque yet purposeful)

(when you get hurt ='lgc'>='lgc'>-->) body='lgc'>: “Honey, I’m home, I am your home.”

your body fighting for you
healing without cure

illness ='lgc'>--="ppl">Avital='lgc'>='lgc'>--> essentially related to the experience of injustice ='lgc'>='lgc'>~= your Geworfenheit
="lsts lst1">• illness visits you at will and does what it wants to your body (stinging surfaces you didn’t know you had)
="lsts lst1">•illness gives access to the devotional mode of surrender (abandoning to itself something other than the self)
="lsts lst1">•illness brings with it an alternative ="trms">system of ecstasy and meaning
="lsts lst1">•='strcls'>*illness='lgc'>: an inescapable condition of being='strcls'>*
="prgrph">-

(Dostoevsky's Myshkin) suffers a sacred illness

='lgc'>[your='qstn'>?='lgc'>] ="trms">heritage ='lgc'>='lgc'>-->
backed up by ="trms">literature
backed up by philosophy
claimed by mythology


='strcls'>*epilepsy='strcls'>* (has a place in the ="trms">history of thought) ='lgc'>='lgc'>--> the Idiot's illness
="lsts lst1">•between psyche ='and'>& soma
="lsts lst1">•between the ='strcls'>*theory of trauma='strcls'>* (which focuses the ="trms">history of the subject) ='and'>& the ='strcls'>*theory of fantasy='strcls'>* (which refers to ="trms">transference and counter="trms">transference)
="lsts lst1">•the only illness to have its own mythological figure ='lgc'>='lgc'>-->
="lsts lst1">•madness
="lsts lst1">•visionary ="trms">excess

herald of epilepsy='lgc'>: Hercules, Buddha, ="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Alexander the Great, Julius Caesar, Napoléon, Lord Byron, Pascal, Van Gogh, Dostoevsky, etc.


foolishness
drunkards
maniacs
the pathologically resentful
the envious
a rapist
a crowd of cheaters
classic ="trms">neurotics
subjects of delusional rantings
subjects of criminal intent


conscious ='lgc'>=/= unconscious ='lgc'>=/= drive

contract to his illness
manipulations of care

the sick often find someone who is even sicker to take care of (='lgc'><='lgc'>-- the case with the Prince)


(="trms">according to ="ppl">Nancy ='lgc'>='lgc'>-->) ="trms">literature has always tried to produce the body (which philosophy suppresses)

any discussion of the body risks engaging a double bind (a psychosis)='lgc'>:
="lsts lst1">•fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure to produce a discourse on the body
="lsts lst1">•fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure not to produce discourse on the body
='lgc'>--="ppl">Nancy='lgc'>='lgc'>--> ='strcls'>*the sick body='strcls'>* (in a frenzied state of belated, compensatory awakening) ='lgc'>--="trms">demands='lgc'>='lgc'>--> a ="trms"nttrm="already,spread">reading (="trms">interpretive and diagnostic strategies) that often culminate in ='strcls'>*an ="trms">excess of discourse='strcls'>* ='lgc'>='lgc'>==> opens up the space of necessary obscurity by which our bodies come to us

="ppl">Nancy ='lgc'>='lgc'>--> The body does not know; but it is not ignorant either. Quite simply, it is elsewhere. It is from elsewhere, another place, another regime, another register ='lgc'>[not an “obscure” knowl="trms"nttrm="knowledge,Knowledge">edge, or a “pre-conceptual” knowl="trms"nttrm="knowledge,Knowledge">edge, or a “global,” “immanent,” or “immediate” knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>]
="lsts lst1">•philosophy calls “body” pre="trms">supposes the determination of something like an
="trms">authority of “immediate knowl="trms"nttrm="knowledge,Knowledge">edge,” a contra="trms">diction in terms, which inevitably becomes “mediated” (as “sensation,” “perception,” synaesthesia, and as immense reconstitutions of a pre="trms">supposed “re="trms">presentation”)

="large lg38" stl="font-size:100%"> the site of nonknowl="trms"nttrm="knowledge,Knowledge">edge that the body ="trms">traverses ='lgc'>--="ppl">Nancy='lgc'>='lgc'>--> ='strcls'>*is related to thought='strcls'>* ='lgc'><='lgc'>-- the body thinks (in a sense) beyond giving or making sense
='lgc'>='lgc'>==> ='strcls'>*thought is itself a body='strcls'>*

="prgrph">-="ppl">Heidegger was the one who unhitched “thought” from philosophical operations and gave it weighs in as body ='lgc'>='lgc'>==> ="ppl">Nancy

in Dostoevsky ='lgc'>='lgc'>--> the body commended by ='strcls'>*illness='strcls'>* bears a ="trms">memory trace of the ='strcls'>*sacred='strcls'>* (='lgc'>+ ="trms">finitude of all bodies)

“God is dead='lgc'> = God no longer has a body” ='lgc'>==="ppl">Nancy='lgc'>='lgc'>==> bodies (bereft of trickle-down ="trms">symbolicity) will have to be='lgc'>:
="lsts lst1">•pumped up
="lsts lst1">•prosthetically amplified
="lsts lst1">•steroid-enhanced
="lsts lst1">•“built”
="lsts lst1">•buffed
="lsts lst1">•bionically ensured
="lsts lst1">•="trms">drugged
="lsts lst1">•“medicated”
="lsts lst1">•cloned
="lsts lst1">•remade
='lgc'>='lgc'>==> the ="trms">technobody or replicant will be made to substitute for the lost body of the divine trait

last night he dreamed of (apocalypse ="trms">technological dominion='lgc'>:) sp="trms"nttrm="already,spread">read of the railroad and the distribution of connectors installed by new ="trms">technologies as instigators of the unsacrificeable...

(in ="trms">literature) apocalypse='lgc'> = vehicle (a ="trms">technological momentum)

the unnamed God has vanished together with this unnameable thing...

Myshkin’s illness still binds him to the sacred ='lgc'>='lgc'>--> this body retains and persists in making sense, the illness continues to produce sense

...poverty, hunger, deportation, torture, deprivation, ugliness, ="trms">horror ='lgc'>='lgc'>--> bodies sacrificed to nothing


='lgc'>[='strcls'>*='lgc'>]sacrifice='lgc'>: a body's passage to a limit where it becomes the body of a ="trms">community

(after Christ ='lgc'>='lgc'>-->) body is nothing but a wound ='lgc'>=/= illness

(when it persists) pain ='lgc'>='lgc'>==> I'm not well, I'm in trouble, therefore I am.

jouissance='lgc'>: a pain that succeeds ='lgc'><='lgc'>-- a place where being, utterly exposed, is external to itself


='lgc'>[='strcls'>*='lgc'>]body='lgc'>: surplus of objectivity

our body acts as a traumatic place (that causes a series of fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures)

(idiot's seizure) epilepsy
Then suddenly something seemed torn asunder before him; his soul was flooded with intense inner light. The moment lasted perhaps half a second, yet he clearly and consciously re="trms">membered the beginning, the first sound of the fearful scream which broke of itself from his breast and which he could not have checked by any effort. Then his consciousness was instantly extinguished and complete darkness followed.

(going to fetal ="trms">position)
seizure='lgc'>: an enactment of a wish to return to the womb
epilepsy ='lgc'>--Sutterman='lgc'>='lgc'>--> sadomasochistic phantasms that feature the self as murdered ="trms">child

breaking a prized vase
delivering rants in place of conversation

Dostoevsky's idiot='lgc'>:
="lsts lst1">•repugnant
="lsts lst1">•uncanny
="lsts lst1">•a kind of ="ppl">Bataillean reversal (at bottom is unmistakably ="frds scrmbld"nttrm="Christianson">Christian)
="lsts lst1">•provokes ="trms">love

="trms">according to Dostoevsky='lgc'>: ='strcls'>*idiot ='lgc'>==provoke='lgc'>='lgc'>==> ="trms">love='strcls'>*

Faust had reported that two souls inhabit his body ='lgc'>[='lgc'>='lgc'>==> switching body types='lgc'>] ='lgc'>{='lgc'>='lgc'>--> two sick bodies='lgc'>} (="trms">hallucinated ='lgc'>+ ="trms">internalized)
="lstsrd">1. the ailing body ='lgc'>='lgc'>--> you can get rid off with ="trms">drugs (dealt with Mep="trms">histopheles)
="lstsrd">2. the abandoned body ='lgc'>='lgc'>--> inglorious corpse

body doubles reflecting one another (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to mirror)

="ppl">Avital ='lgc'>--='not'>✕='lgc'>='lgc'>--> movements ='lgc'>[such='lgc'>] as ="trms">Positive Action, ="trms">Positive Choices, and the marks of similar tags of empowerment that issue from the hope that we know what we’re doing, that we can take charge and act up and affirm our bodies, our selves, that we can now stop being victims and relinquish passivity.

torturer ='lgc'><='lgc'>='lgc'>--> healer

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شطح shath='lgc'>: ="trms">literary ="trms">technique (san'at adabi صنعت ادبی)
(jCzF0RD-a_M)
shath='lgc'>: contradictory speech (kofr ='lgc'>+ iman)

del-bari (dressing up and going out='lgc'>[='qstn'>?='lgc'>]) ='lgc'>=/= gush be harf kasi dadan (="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening)
گوش به حرف کسی دادن ='lgc'>=/= دلبری

خجسته khojaste='lgc'>: thinking all the time that everyone is saying hello to you

="ppl">Hafez='lgc'> = connected pockets of meaning ='lgc'>=/= ="ppl">Ferdosi's organized pockets of meaning ='lgc'>=/= ="trms">bestiary's ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listed pockets of meaning

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="large lg22" stl="font-size:100%">
indian ocean diaspora
indian ocean slave trade ='lgc'>='lgc'>==> atlantic slave trade and the new-="trms">world diaspora

Lee ='lgc'>='lgc'>--> influence of African and afro-="nms">iranian people on other ="nms">iranians and on persian ="trms">society and culture

Ziba ="ppl">Khanum (d. 1932 Yazd)
the life of one enslaved African woman who lived in ="nms">iran
(recovering what can be recovered of their industrial lives)

="nms">iranian ="trms">history ='lgc'>='lgc'>--> issues of='lgc'>:
="lsts lst1">•race
="lsts lst1">•gender
="lsts lst1">•="trms">religion
="lsts lst1">•elite ="trms">social and economic ="trms">networks
="lsts lst1">•="trms">nature of slavery
="lsts lst1">•value of subaltern ="trms">history


='thdf'>the idea of (academioc study of) ="trms">history='lgc'>: study of structures, institutions, abstractions ='lgc'>='lgc'>==> ="trms">generalizing ="trms">categories (such as slavery, freedom, ="trms">modernization, etc.) ='lgc'>=/= (biographical turn) towards biography of one woman

='strcls'>****(biography ='lgc'>='lgc'>='lgc'>~='lgc'>~>) ='strcls'>*personal experience='strcls'>* ='lgc'>=/= (="trms">category of) slavery='lgc'>: an abstraction that bunches together and confuses ="trms">historical instances of displacement, isolation, dependence, unfree labor='strcls'>****
(='lgc'>--="nms">Cinderella='lgc'>='lgc'>-->)
personal experience ='lgc'>=/= displacement
personal experience ='lgc'>=/= isolation
personal experience ='lgc'>=/= dependence
personal experience ='lgc'>=/= unfree labor


19th century ="nms">iran (='lgc'>='lgc'>--> estimations='lgc'>:)
="lsts lst1">•one/two million slaves exported into persian gulf (to Bandar Abbas in ="nms">iran) from east-african/indian-ocean trade
="lsts lst1">•two-thirds of the slaves were african woman and girls, almost always destined for residence in wealthy households (as domestic servants and concubines)

1868 census conducted in ="nms">Tehran='lgc'>: 2.6='prcnt'>% of the civilian population of the city was designates as african slaves and/or “household servants”

="trms">categories of slave/servant in shii ="nms">iran='lgc'>:
="lsts lst1">•nokar نوکر male servantkh
="lsts lst1">•khedmatkar خدمتکار female servant
="lsts lst1">•kaniz siah کنیز سیاه female black slave/servant
="lsts lst1">•khajeh خواجه male black slave/servant
="lsts lst1">•gholam siah غلام سیاه male black slave/servant

issues of='lgc'>:
="lsts lst1">•race
="lsts lst1">•="trms">religion
="lsts lst1">•assimilation ='lgc'>='lgc'>--> ='strcls'>*enslaved africans were not given (arabic) muslim names, but were assigned persian names as part of the process of assimilation into persian households='strcls'>* ='lgc'>[Dade='lgc'>: persian for nanny, nursemaid='lgc'>]


Ziba ="ppl">Khanum
she is re="trms">membered by her great-grand="trms">children as their earliest ="trms">ancestor
her descendants relate ="trms">different ="trms">stories of her o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin as part of family lore
she was purchased in Zanzibar, others sug="trms">gest Mombasa (='lgc'>='lgc'>--> as commodities slaves were classified by country of o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin='lgc'>: habashis were regarded as the most beautiful, intelligent, expensive slaves, followed by bambasis, then nubis and zanjis ='lgc'>[these term refere to the ports='lgc'>])

="trms">modern rationalization for Ziba's sexual ="trms">relationshipto Haji Muhammad ="frds scrmbld"nttrm="Alice,Shariati">Ali='lgc'>:
="lsts lst1">•Haji took her a concubine wuth the per="trms">mission of his wife
="lsts lst1">•because his wife was sick and could no longer serve him
="lsts lst1">•master married Ziba after his wife's death

there were no barriers (either legal, ="trms">religious, moral) to a master taking a slave as his concubine
both ='strcls'>*slavery='strcls'>* and ='strcls'>*concubinage='strcls'>* were recognize and regulated by islamic law (shari'a)

umm-walad ام ولد mother of the son ='lgc'>='lgc'>--> slave woman کنیز impregnated by her owner, thereby bearing a ="trms">child
='lgc'>--Lee='lgc'>-> slave woman might, under these circmustances, have a strong incentive to bear a ="trms">child by her master, in order to move toward the center of her master's household, to protect herself from sale, to free her ="trms">child and herself, and to in="trms">herit part of the master's wealth (through her offspring) ='lgc'><='lgc'>-- the sexual aspects of the ="trms">relationship were considered incidental ضمنی and carried no moral stigma or ="trms">social shame ='lgc'>[='lgc'>=/= ="trms">children born to slave fathers were slaves='lgc'>]


gathering of men (were held regularly) as ="trms">social occasions for business, entertainment, smoke opium, etc.

clandestine conversations were not unusual

shari'a was ="trms">interpreted and administrated by shii clerics in Yazd, and there was always room for manipulation of the law


Ziba ="ppl">Khanum's ="trms">situation illustrates the problem of applying western legal ="trms">categories of “slave” and “free” to the lived experience of enslaved women in ="nms">iran
(her legal status as a free woman had little consequence ='lgc'><='lgc'>-- she remained dependent of the family and lived in their household)

='strcls'>***limited value of “slave ='lgc'>=/= free” ='lgc'>--Lee='lgc'>='lgc'>--> when applied to the study of muslim ="trms">world='strcls'>***
="trms">modern state ='lgc'>='lgc'>==> “slave ='lgc'>=/= free” (pre="trms">supposing a secular state that is able to guarantee the lives and properties of individuals who can claim its protection) ='lgc'>}='lgc'><='lgc'>-- ="trms">societies that are constructed around the ideas of='lgc'>:
="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights, citizenship, secular state ='lgc'>=/=
   |            |           |
kinship, belonging, ="trms">religious ="trms">authority, hierarchies of dependence (='lgc'><='lgc'>-- middle east)

19th century ="nms">iran ='lgc'>='lgc'>--> there was no ideal within the ="trms">society of freedom from ="trms">relationships (of kinship, household, belonging, ="trms">community solidarity, wealthy patron)='lgc'>--with='lgc'>='lgc'>--> implications of dependence, obedience, ="trms">obligation
="lsts lst1">•any such freedom would have left an individual ='strcls'>*isolated='strcls'>* and ='strcls'>*vulnerable='strcls'>*

='strcls'>****
all enslaved persons (and akk other persons) in 19th century ="nms">iran necessarily were ='strcls'>*embedded in muslim households='strcls'>* and moved along a continuum of whatever ="trms">situation of power, respect, wealth, independence they might be able to ='strcls'>*negotiate='strcls'>*
='at'>#="nms">Cinderella
='strcls'>****

women ='lgc'>='lgc'>--> at the margins of wealth and power ='lgc'>='lgc'>--> slave women most especailly (they moved toward the center by='lgc'>:)
="lstsrd">1. performed valuable domestic duties
="lstsrd">2. became the master's regular sexual partner
="lstsrd">3. bore the master ="trms">child

the goal of most women (slave or not) om 19th century ="nms">iran ='lgc'>='lgc'>--> to negotiate the most respected ="trms">position (within the family that they found themselves attached to) ='lgc'><='lgc'>-- ='strcls'>**the defining factor was gender, rather than slavery='strcls'>**
='lgc'>='lgc'>--> for example Ziba ="ppl">Khanum's free life after the death of her master was determined by ='strcls'>*gender='strcls'>* more than her previous ='strcls'>*slave status='strcls'>* or by ='strcls'>*perceptions of race='strcls'>*


babi movement in 1844 ="nms">iran
baha'i teachings of detachment and resignation in the face of adversity
Ghulam ="frds scrmbld"nttrm="Alice,Shariati">Ali by the end of hi life was the lar="trms">gest landowner in the vity and extremely influential in politics and business affairs ='lgc'>[he had three kaniz='lgc'>: Fezzeh (silver), Zaffaron (saffron), Shireen (sweet)='lgc'>]


...complete disappearance of the african diaspora in ="nms">iran (!!='qstn'>?='qstn'>?)


Lee='lgc'>: how Ziba ="ppl">Khanum's life be re="trms">presented and understood='qstn'>?
Spivak forcefully and poignantly de="trms">monstrates the appropriation of subaltern voice of the british imperia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list “civilizing ="trms">mission” by indian nationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists and marxist theorists in support of revolutionary ideologies ='lgc'>='lgc'>--> the absent and silent subaltern can be re="trms">presented in support of any ="trms">position at all
Spivak sug="trms">gests that a ="trms">history of subaltern people (individual or conceived as a class) cannot be ="trms">written at all ='lgc'>+ should not be attempted
='lgc'>='lgc'>~/=
Eve Troutt Powell ='lgc'>='lgc'>--> ='strcls'>*the d="trms"nttrm="danger,stranger">anger of applying american abolitionist ="trms">narratives and assumptions of atlantic slavery to very ="trms">different ="trms">situations in islamic realms='strcls'>*

(Lee making Spikvak's ="trms">question ="trms">specific ='lgc'>='lgc'>-->) can Ziba ="ppl">Khanum ever speak='qstn'>? Lee's answer is no
we have no access to her thoughts or her inner life ='lgc'>--but='lgc'>='lgc'>--> that does not mean her life is without meaning or value to ="trms">history
='strcls'>*we must ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen for the african voice in ="nms">iran even when it cannot be heard='strcls'>*

siah siyah سیاه='lgc'>: afro-="nms">iranian ="trms">children (descendants of african woman slaves served as domestic servants and concubines) who remained in ="nms">iran, married local people, and could live normal lives as ="nms">iranians (although they might be identified as black)
='lgc'>='lgc'>==> ='strcls'>*some percentage of the ="nms">iranian population is of african descent (especially among the wealthy clases who could afford slaves) ='lgc'><='lgc'>-- this ="trms">heritage has never hardened into a clear ratial ="trms">category within the ="trms">society='strcls'>*

we must regard them as actors ='strcls'>*even when we cannot see their choices='strcls'>*

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

="trms">childhood Elias chap1

='lgc'>[='strcls'>*='lgc'>]="trms">childhood='lgc'>: idealized romantic construct, with denied legal ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights, reflection of adults about themselves='lgc'>:
="lsts lst1">•nostalgia for an individual and collective ="trms">past
="lsts lst1">•
='lgc'>=/= ="trms">children vacillate between innocence ='and'>& awareness, morality ='and'>& immorality, cruelty ='and'>& kindness, foolishness ='and'>& wisdom, , , ='strcls'>**="trms">children act as sophisticated ="trms">consumers='strcls'>**
='lgc'>--Elias='lgc'>='lgc'>--> ='strcls'>***="trms">children make emotional, political, ="trms">consumerist choices='strcls'>***

how adults construct ="trms">childhood ='lgc'>='lgc'>--> ='strcls'>***="trms">aesthetic ="trms">social ="trms">imagination='strcls'>***

how adults ="trms">imagine ="trms">children (in idealized forms ='lgc'>='lgc'>==> evocation of emotions) ='lgc'>='lgc'>==> give meaning to (individual and) collective realities

="trms">childhood ='lgc'>='lgc'>--> worry ='lgc'>+ ="trms">obligation ='lgc'>=/= adulthood ='lgc'>='lgc'>--> ease ='lgc'>+ freedom

(my ="trms">childhood is sometimes re="trms">membered by me so ="trms">different than of my friends ='lgc'>='lgc'>--> makes the universal media objects ="trms">specifically precious='lgc'>: cartoons that were watched by us across border and time ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="frds">Sina's ="trms">Children's Media Watch ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">List ="trms">childrensmedia.net)

="trms">imagine ="trms">children ='lgc'>='lgc'>-->
="lsts lst1">•="trms">nature of emotions
="lsts lst1">•="trms">relationship to ="trms">religion
="lsts lst1">•="trms">relationship to ="trms">society
="lsts lst2">◦="trms">articulation of attitude towards ="trms">society
="lsts lst1">•constructing concept of='lgc'>:
="lsts lst2">◦individual
="lsts lst2">◦="trms">community
="lsts lst2">◦nation
="lsts lst2">◦gender
="lsts lst2">◦age

="large lg18" stl="font-size:116%"> Elias's notion of emotion ='lgc'>='lgc'>--> a broad ="trms">category to index concepts of morally, ethics, politics, aspirational acts,

(everything depends on the ways we re="trms">member our ='lgc'>[emotional experience of='lgc'>] ="trms">childhood)

(="trms">memory='lgc'> = salad of) fragments of ="trms">memory ='lgc'>+ emotions from our experience ='lgc'>+ emotions experienced by others ='lgc'>+ what we have been told by others about our ="trms">childhood


common theory ='lgc'>='lgc'>--> age between two and eleven ="trms">children are most sensitive to external factors ='lgc'>='lgc'>==> most vulnerable to advertising

='strcls'>*age seven='strcls'>*
="trms">children are increasingly controlled by ="trms">symbolic ="trms">relationships and images (='lgc'>+ make judgment about things)

='strcls'>*under five='strcls'>*
='lgc'>{human characters ='lgc'>~='qstn'>?/= animated characters='lgc'>}='lgc'>='lgc'>--> belief in ="trms">imaginary characters and ="trms">monsters, management of emotions

='strcls'>*age two='strcls'>*
(end of) two ='lgc'>='lgc'>--> ="trms">children begin pretending (until age of five)

='strcls'>*over four='strcls'>*
idio="trms">syncratic ="trms">system of thinking about ="trms">causality (extraordinary plays larger role than adults)


create and identify emotions in visual images

fantasizing ='lgc'>=/= fantastical thinking

(for ="trms">children) wishing='lgc'> = mental ='lgc'>+ magical ='lgc'>+ it exists in relatio to ="trms">skill ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="nms">Cinderella, waiting='lgc'>]


Elias's study of ="trms">children images (visual ="trms">material featuring ="trms">children) in Persianate cultures (turkey, pakistan, ="nms">iran) ='lgc'>='lgc'>--> (role of) ='strcls'>***="trms">childhood/="trms">children='lgc'> = location of enacted emotion='strcls'>***
="trms">childhood ='lgc'>+ ="trms">religion ='lgc'>+ visual culture ='lgc'><='lgc'>-- implementation of ideology in ="trms">society

="large lg22" stl="font-size:107%"> turkey, pakistan, ="nms">iran='lgc'>:
="lsts lst1">•strongly ideological (like other states)
="lsts lst1">•multiethnic
="lsts lst1">•shaped by encounter with colonial empire
="lsts lst1">•strategic (='lgc'>=/= cultural) engagement with (west) global powers
="lsts lst1">•belief in the existence of charismatic ="trms">religious ="trms">authority
="lsts lst1">•belief in barkat برکت

="nms">Iran special ="trms">relation to ='strcls'>*="trms">religious visual art='strcls'>*

="large lg10" stl="font-size:103%">
(Elias's) ="trms">aesthetic='lgc'>: ="trms">social ="trms">imagination, creating reaction without words (= showing)
='lgc'>=/= telling
='lgc'>=/= nonutilitarian form of contemplation of art
='lgc'>=/= cognitive


Western mid 18th century philosophy ='lgc'>='lgc'>==> “="trms">aesthetics”
lower cognitive faculties
experience of sensate body
how the ="trms">world strikes the body
emotional and ="trms">affective ="trms">response

="trms">modern ="trms">aesthetics ='lgc'>='lgc'>--> contemplation of beauty (superior to idleness and boredom ='lgc'><='lgc'>-- some ="trms">sort of fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of moral vigilance)
“art='lgc'> = description of beauty”
='lgc'>='lgc'>==> ="ppl">Kant='lgc'>: ="trms">aesthetics='lgc'> = ="trms">sublime beauty (='lgc'>=/= quotidien)
='lgc'>}='lgc'>='lgc'>--> (="trms">fable of) ='thdf'>the idea that ='strcls'>**beauty engenders virtue='strcls'>** ='lgc'>='lgc'>--> the beauty must be formal


(="trms">social ="trms">system ='lgc'>='lgc'>--> people) ="trms">interacting with visual objects
making ="trms">consumer choices ='lgc'>[='lgc'>--(is not always)='lgc'>='lgc'>-->='lgc'>] ="trms">interacting with visual objects in ways that further ideological formations


='strcls'>*="trms">religious reaction to sensory inputs are ="trms">aesthetic='strcls'>* ='lgc'><='lgc'>-- they anticipate knowl="trms"nttrm="knowledge,Knowledge">edge to be revealed in the future ='lgc'>=/= rest contemplatively in the ="trms">present
='strcls'>*="trms">religious gaze='lgc'> = apocalyptic glance='strcls'>*
='lgc'>=/= ="ppl">Kantian ="trms">aesthetics (non="trms">instrumental form of enjoyment)

="ppl">Plato ='lgc'>+ Aristoteles ='lgc'>='lgc'>==> pre="trms">modern islamic thinkers ='lgc'>='lgc'>--> “beauty='lgc'> = virtue” (harmony of physical and moral)


(problem with) philosophical ="trms">aesthetics of dis="trms">interested contemplations ='lgc'>--Elias='lgc'>='lgc'>-->
="lsts lst1">•ignores majority of human experience
="lsts lst1">•(favors) apophatic (transcendent ='lgc'>+ inef="trms">fable غیر قابل توصیف) ='lgc'>=/= cataphatic (immanent ='lgc'>+ experiential)

unstable ='and'>& somatic ways we ="trms">respond to (and seek out) everyday images

evocative ='and'>& powerful (='lgc'><='lgc'>--="frds">Sina='lgc'>-- nonartisitic images)

(art or not art) ='strcls'>***="trms">aesthetic ="trms">response='strcls'>***

="large lg26" stl="font-size:130%">
='lgc'>[='strcls'>*='lgc'>]="trms">children's media='lgc'>: ="trms">aesthetic ="trms">social ="trms">imagination

(moral components of='lgc'>:)
cruelty, hurt, disgust, disdain
kindness, happiness, admiration, ="trms">love

physical, ="trms">material, somatic ="trms">relation to the ethereal, ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical, intellectual

(='qstn'>?how can we) confidently treat “images='lgc'> = sources of ="trms">socioculturel information”

(from) Islamic culture ='lgc'>--to='lgc'>='lgc'>--> cultures as="trms">sociated with isalm

="large lg50" stl="font-size:104%">
strong op="trms">position to re="trms">presentational ="trms">religious art ='lgc'><='lgc'>-- ="trms">modern Islamic ="trms">societies ='lgc'>='lgc'>--> unproblematic accepting of re="trms">presentational ="trms">religious ="trms">materials intended for ="trms">children

didactic islamic visual media='lgc'>:
="lsts lst1">•(Kuwait) the 99 ='lgc'>='lgc'>--> heroes for each name of the God
="lsts lst1">•(Pakistan, India, Afghanistan) burqa avenger ='lgc'>='lgc'>--> burqa clad superhero against a corrupt view of traditional ="trms">religion, using ="trms">veil as costume
="lsts lst1">•(Pakistan) Ferozsons publisher
="lsts lst1">•Uysal press
="lsts lst1">•Timas press (Cem Kiziltug)
="lsts lst1">•

age-graded sequences of ="trms">children's ="trms">religious ="trms">books ='lgc'>='lgc'>--> progressively decreasing use of images


="trms">questions (> Elias='lgc'>:)
="lsts lst1">•are there culturally ="trms">specific ways of seeing ='lgc'>--answer='lgc'>='lgc'>--> yes
="lsts lst1">•does ="trms">religion requires its own ="trms">categories for understanding visuality and sensory ="trms">systems='qstn'>? ='lgc'>='lgc'>--> ='strcls'>*="trms">religion is a problematic ="trms">category='strcls'>* ='lgc'><='lgc'>== inherently unstable ='lgc'>{="trms">religion referring ="trms">simultaneously to ="trms">systematic ideological ="trms">systems, atomized and multivalent beliefs, range of individual and cultural practices='lgc'>}='lgc'>='lgc'>--> constant flux ='lgc'>+ relative to each other ='lgc'>=/= ="trms">religion='lgc'>: discrete ="trms">phenomena


="lsts lst1">•scholars who argue for a transcendental quality to ="trms">religion
="lsts lst1">•Durkheim ='lgc'>+ Weber ='lgc'>='lgc'>--> ="trms">religious='lgc'> = behavioral
="lsts lst1">•Otto ='lgc'>='lgc'>--> location of ="trms">religion='lgc'>: a fascinating incomprehensible force outside of the human person
="lsts lst1">•Eliade ='lgc'>='lgc'>--> essential unity of the ="trms">religious (='lgc'>='lgc'>~= commensurate human behavior)
="lsts lst1">•Elias ='lgc'>='lgc'>--> manifestation of belief and ideology in visual ="trms">written emotive forms ='lgc'>--functiona="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]="trms">religion='lgc'> = visual art

visual ="trms">material ='lgc'>--serve='lgc'>='lgc'>-->
="lsts lst1">•="trms">aesthetic
="lsts lst1">•generator of meaning
="lsts lst1">•generator of affirmation شعاری
="lsts lst1">•icon
="lsts lst1">•talisman
="lsts lst1">•objects imbued with ="trms">religious function
="lsts lst1">•token of aspiration
="lsts lst1">•="trms">instrument of aspiration (or other emotions)
="lsts lst1">•explicit reminder (of good behavior)
="lsts lst1">•="trms">gesture towards a better future ='lgc'>: wish images
="lsts lst1">•

seeing='lgc'> = ="trms">embodied act (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to Gossip Girl)
="lsts lst1">•(individuals make complicated ="trms">interpretive choices concerning) what to look at ='and'>& what they have seen
="lsts lst1">•='strcls'>*we feel through, about, from the visual='strcls'>* ='lgc'>='lgc'>~= visuality is ="trms">embodied ='lgc'>='lgc'>~= visuality is multisensory ='lgc'>+ emotional


="lsts lst1">•="ppl">Merleau-Ponty ='lgc'>='lgc'>--> prereflective bodily consciousness='lgc'>: ‘body='lgc'> = ="trms">instrument of comprehension’ (all ="trms">material and other objects are woven into the body's fabric) ='lgc'>--example='lgc'>='lgc'>--> blind man's stick
="lsts lst1">•='lgc'>[Groz ='lgc'>='lgc'>--> ="nms">phantom limb='lgc'>]

(Asad > Elias) power of things is their ability to act within a ="trms">network enabling conditions (physical ='lgc'>+ mental ='lgc'>='lgc'>--> feeling, re="trms">membering, hoping) ='lgc'>='lgc'>-->='lgc'>{capacity of objects ='lgc'>='lgc'>==> ="trms">society and politics become vitally ="trms">material='lgc'>}

(='thdf'>the idea of power='lgc'>:) objects have ="trms">agency in the complex web of ="trms">interactions that joins them to other ='lgc'>[='lgc'>='lgc'>--> object having itinerary='lgc'>] ='lgc'>=/= objects have abilities or sentience that they use autonomously ='lgc'>[='lgc'>='lgc'>--> object having life='lgc'>]

="large lg82" stl="font-size:118%"> ='lgc'>}='lgc'>--Elias='lgc'>='lgc'>--> critique of ='thdf'>the idea of scopic regime


="large lg34" stl="font-size:133%"> Elias furnishing the minimum information necessary to create an informed context (to frame of discussion) ='lgc'>=/= give comprehensive ="trms">history (about ="nms">iran, pakistan, or turkey)


objects ='lgc'>='lgc'>--> ='strcls'>*="trms">affecting ="trms">presence='strcls'>* (objects elicit ="trms">affects)
='lgc'>[='strcls'>*='lgc'>]object='lgc'>: location of emotion, happiness po="trms">inter (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to index finger)
visual object='lgc'>: signifier of individual and collective emotion and aspiration


index
we do not have access to re="trms">liable ="trms">system of deductible reasoning that assures us of an accurate ="trms">interpretation of one value to the index ='lgc'>='lgc'>--> lack of precise ="trms">causative ="trms">relationship between ='strcls'>*observed ="trms">phenomena='strcls'>* and their ='strcls'>*="trms">affective consequences='strcls'>* (manifested on individuals and human ="trms">societies)
='lgc'>}='lgc'><='lgc'>-- this plagues visial ="trms">material cultural studies


(Gell's notion of) abduction='lgc'>: a form of reasoning to abduce a possible (='lgc'>=/= actual) ="trms">agent or effect
abductive reasoning (='lgc'>=/= deduction, ="trms">communication, ="trms">translation)
='lgc'>='lgc'>--> ='strcls'>***to analyze and experiment in the lack of ="trms">data or ="trms">causal ="trms">relationships='strcls'>*** (which happens most of the time)
(i have been using the term speculation as synonym for abduction)
abduction='lgc'> = informed abduction ='lgc'>: you need as much contextually relevant information as possible


(learning from Elias)
="lsts lst1">•="trms">specificity of emotions and ="trms">affects ='lgc'><='lgc'>-- much more ="trms">interesting
="lsts lst1">•="trms">specificity of objects or people

='lgc'>[='strcls'>*='lgc'>]emotion='lgc'>: object of (unintentional) human manufacture ='lgc'>='lgc'>==> location of human meaning ='and'>& motivation

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

="trms">childhood Elias chap2

philosophical notions of selfhood in late antiquity (= islam ='lgc'>+ europe) ='lgc'>='lgc'>==> study of emotions ='and'>& feelings

="ppl">Platonic ='lgc'>+ Aristotelian ='lgc'>: “emotion='lgc'> = ambivalent urges need to be disciplined and harnessed through some process of education” ='lgc'>='lgc'>==> islamic ideas of body ='and'>& mind

="large lg58" stl="font-size:121%"> favorite emotion (='lgc'>~ ="trms">religious expression ='lgc'>+ motivator) in islam ='lgc'>[='lgc'>+ sufism='lgc'>]='lgc'>: ="trms">love ='and'>& virtue ='lgc'>[='lgc'>--='not'>✕='lgc'>='lgc'>--> my ="trms">interest in hate ='and'>& ="trms">monster='lgc'>]

it was only one and half a century ago that William James argued that human mental states were incapable inseparable from our bodily forms (='lgc'>=/= “mind ='lgc'>=/= body”)

="large lg10" stl="font-size:103%">
="trms">modern theories of emotion='lgc'>:
="lsts lst1">•universalism ='lgc'><='lgc'>-- sentimental desire to believe in the essential ="trms">community of all human beings ='lgc'>+ appeal of ="trms">neuro="trms">scientific inquiries into the biological bases of emotions ='lgc'>+ certain ="trms">linguistics theories ='lgc'>[='lgc'>='lgc'>--> for example (the ="trms">fable of universal emotion) ='strcls'>*fear in the face of the enemy='strcls'>* transcends time and space='lgc'>]
="lsts lst1">•="trms">social constructivism ='lgc'><='lgc'>-- 80s ="trms">sociology and cultural studies

using clinical ="trms">data for humanistic arguments ='lgc'><='lgc'>-- problematic and unpersuasive


='strcls'>*******generation of new knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>--approached='lgc'>='lgc'>-->
humanistic ="trms">method (also applies to art='qstn'>?) ='lgc'>='lgc'>--> ="trms">authoritative='lgc'>: establishing control over the previous scholarship in the field ='lgc'>+ incremental advancement to collective knowl="trms"nttrm="knowledge,Knowledge">edge
(='strcls'>*="trms">written as eureka moments of the revelation of knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>* ='lgc'>='lgc'>--> ="trms">book='lgc'>: de="trms">finitive work that closes discussion)
='lgc'>=/=
="trms">scientific ="trms">method ='lgc'>='lgc'>--> testing hypothesis, expecting one's own hypothesis to be proven wrong or incomplete in a very short time
(='strcls'>*="trms">written as progress reports on findings in ongoing research='strcls'>* ='lgc'>='lgc'>--> article)

='lgc'>}='lgc'>='lgc'>--> this makes it d="trms"nttrm="danger,stranger">angerous for humanity scholars to take advantage of ="trms">scientific research

='lgc'>[='strcls'>*='lgc'>]emotion
cognitive psychology ='lgc'>='lgc'>--> humanistic ='lgc'>+ ="trms">social-="trms">scientific theories of emotions ='lgc'>--promoting='lgc'>='lgc'>--> (="trms">fables of)
="lsts lst1">•universal basic emotions='lgc'>: happiness, ="trms"nttrm="danger,stranger">anger, disgust, fear, sadness, surprise ='lgc'>[='lgc'>='lgc'>--> regardless what these terms might be in other ="trms">languages other than english, or even if there are equivalent concepts='lgc'>]
="lsts lst1">•emotions do not occur in ="trms">language but are physically manifested in the face ='lgc'>[='lgc'>='lgc'>--> micro-expression in business negotiations='lgc'>]
="lsts lst1">•(the ="trms">fable of) artworks can convey emotions accurately and re="trms">liably across time and culture ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to the ="trms">fable of ='strcls'>*unmediated ="trms">response='strcls'>* ='lgc'>+ emotional appeal of “great art"='lgc'>]
="lsts lst1">•distinguish the essential from the optional, to capture the invariant, to break complex concepts into maximally simple ones ='lgc'>[conceptual primes ='lgc'>+ lexicogrammatical universals='lgc'>] (='lgc'><='lgc'>-- Wierzbicka's NSM)

='lgc'>=/=

="lsts lst1">•emotion ='lgc'>='lgc'>--> Joseph leDoux 1996
="lsts lst1">•emotion ='lgc'>='lgc'>--> Klaus ="ppl">Scherer 1979
="lsts lst1">•="trms">affects ='lgc'>='lgc'>--> ="ppl">Deleuze and ="ppl">Guattari 1980
="lsts lst1">•perasaan hati ='lgc'>='lgc'>--> indonasia 1980
="lsts lst1">•="trms">affect ='lgc'>='lgc'>--> ="ppl">Massumi 2002
="lsts lst1">•emozioni ='lgc'>='lgc'>--> Cesare Lombroso 1976

="trms">social constructivism approach='lgc'>:
="lsts lst1">•emotional experience is not precultural but preeminently cultural ='lgc'>='lgc'>--> Lutz

="trms">anthropological approach l='lgc'>:
="lsts lst1">•="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors/words for ="trms">different emotions ='lgc'>--Kovecses='lgc'>='lgc'>--> individuals choose to conceptualize their emotions ="trms">differently within the constraints impressed on them by in universal physiology ='lgc'>{='strcls'>*force='lgc'>: the primary emotional ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor='strcls'>*='lgc'>}
="lsts lst1">•body-based constructivism

(William Reddy >) emotive='lgc'>: (for example saying “i am happy.”) performative (effects change) ='lgc'>+ constative (describes the ="trms">world)
="lsts lst1">•emotive utterance ='lgc'>='lgc'>--> getting through of something non="trms">verbal into ="trms">verbal ='lgc'>='lgc'>--> fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of re="trms">presentation ='lgc'>='lgc'>--> a person
='lgc'>}='lgc'>--Elias='lgc'>='lgc'>-->
="lsts lst1">•logocentric concept of emotive ='lgc'><='lgc'>-- comes from speech act theory (there is no evidence that thinking and saying out loud “i am happy” have the same effects, or forcing one self to smile)
="lsts lst1">•there is no reason to consider one action more or less descriptive than performative than the other ='lgc'>[='lgc'>--="frds">Sina='lgc'>='lgc'>--> my whole work has been about arguing the performativity of descriptive acts, there are no descriptions that do not generate emotions='lgc'>]
="lsts lst1">•lack of ="trms">methodological distinction between (="trms">anthropological) fieldwork ='lgc'>[='lgc'>: subject is changed by the ="trms">presence of rese="trms"nttrm="search">archer='lgc'>] ='lgc'>=/= ="trms">historical research
="lsts lst1">•problem of ="trms">synchrony in “emotive” ='lgc'><='lgc'>-- ignoring ="trms">memory, aspiration (on the ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of the emotional actor)

emotional states can be evoked or avoided(='qstn'>?)
conditions can be manipulated with the goal of shaping emotions in the future


emotion and its ="trms">affects
="lsts lst1">•emotion ='lgc'>='lgc'>--> medicated and sustained
="lsts lst1">•="trms">affect (a very recent idea) ='lgc'>='lgc'>--> ephemeral instantaneously rises and dissipates (leaving residual effects)
='lgc'>}='lgc'><='lgc'>-- a heuristic device (="trms">difference) to highlight ="trms">different kinds of experiences, their perception and impact

="trms">affect is under inquiry in understand='lgc'>:
="lsts lst1">•customer culture
="lsts lst1">•entertainment industry
="lsts lst1">•
="lsts lst1">•(individual located in larger ="trms">communities)

='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>: ="trms">embodied thought ='lgc'>: culturally and corporealy informed cognition='lgc'> = thoughts ='lgc'>+ apprehension “i am involved”
='lgc'>[emotion='lgc'> = i am involved='lgc'>]

(Elias) arguments in favor of ="trms">affect (="trms">affect-culture)='lgc'>:
="lstsrd">1. (help us to understand) ="trms">relationship between ='strcls'>*(human) bodies, ="trms">nature, action='strcls'>*
="lstsrd">2. explains cooperative living, sacrifice, generosity, attachment, ="trms">affection (better than theories that focus on economics, politics, power)
="lstsrd">3. critical ="trms">apparatus for gaining knowl="trms"nttrm="knowledge,Knowledge">edge from human ="trms">interaction and ="trms">social movements ='lgc'>--understand='lgc'>='lgc'>--> future
(concept of) ="trms">affect ='lgc'>='lgc'>--> productive way of understanding human attitude and behavior

_____________
="trms">affect theory
="lsts lst1">•(Spinoza ='lgc'>='lgc'>==>) ="ppl">Deleuze's ethnology of bodily capacities ='lgc'>='lgc'>==> ="ppl">Massumi
="lsts lst1">•(="ppl">Darwin ='lgc'>--='qstn'>?='lgc'>='lgc'>-->) Tomkins's psychobiology and ="trms">differential ="trms">affect ='lgc'>='lgc'>==> ="ppl">Sedgwick

Tomkins
basic ="trms">affect transcend culture
durable and ="trms">socially meaningful

="ppl">Deleuze
='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'> = innateness ='lgc'>+ external stimuli, “entire, vital modulating field of myriad becomings across human and nonhuman”

Spinoza
“no one has yet determined what the body can do”
="lstsrd">1. the body's capacity is not determined by the body alone but that it is amplified and assisted by its external context
="lstsrd">2. even though we might not understand the videos ="trms">nature, we can comprehend how a ="trms">specific body functions in a particular ="trms">social context
="lsts lst1">•="trms">affectus ='lgc'>='lgc'>--> the force of an ="trms">affecting body ='lgc'>=/=
="lsts lst1">•="trms">affectio ='lgc'>='lgc'>--> impact of an ="trms">affecting body on the one ="trms">affected (='lgc'>==generate='lgc'>='lgc'>==> bodily capacities)
='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>: a ="trms">relational ="trms">phenomena that draws that draws together='lgc'>: a body ='lgc'>+ sentient aspects of the human being inhabiting it ='lgc'>+ ="trms">social context within which that person is embedded

="ppl">Massumi
(='lgc'>='lgc'>--> self-professed ="trms">affect theorists)
='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>: essentially bodily, pre-="trms">social (='lgc'>=/= a="trms">social), filled with motion, vibratory motion, resonation, a nonconscious (never-to-be-conscious) automatic remainder
="trms">visceral perception
precognitive ="trms">visceral moment (='lgc'>=/= physical reaction)
='lgc'>='lgc'>--> think of ="trms">affect in virtual terms ='lgc'>{virtual='lgc'>: sphere of potential ='lgc'>+ emergent ='lgc'>+ indeterminate tendencies='lgc'>}
='strcls'>***conscious perception='lgc'> = ="trms">narration of ="trms">affect='strcls'>*** ='lgc'>[to perceive='lgc'> = to ="trms">narrate your ="trms">affects ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ='at'>#feedback of artwork='lgc'>: actualization of the ="trms">affective event (='qstn'>?can it in="trms"nttrm="cluster,club">clude the ="trms">excess of ="trms">affect, the virtual='qstn'>?), feedback='lgc'>: ="trms">narration of unconscious perception='lgc'>] ='lgc'>--="ppl">Massumi='lgc'>='lgc'>--> outside of this perception is the virtual domain (nonconscious automatic remainder, disconnected from meaning) ='lgc'>[='lgc'>]
='lgc'>='lgc'>--> “="trms">affect is the whole ="trms">world” (='lgc'><='lgc'>-- ="ppl">Massumi's attraction to indeterminacy)
='lgc'>--="frds">Sina='lgc'>='lgc'>--> ="trms">affect='lgc'>: the deep ="trms">historical remainder (fossil) of a pre-civilizational (pre-="trms">social) open-ended togetherness (I-am-involved-ness)

Flatley
="trms">affect ='lgc'>='lgc'>--> (nonvirtual) they come out unpre="trms">dictability in dreams and physical ="trms">symptoms
(="trms">interaction of) ="trms">affect ='lgc'>+ habit, belief, thought, ideas='lgc'> = emotion


="trms">neuropolitics='lgc'>: ="trms">neurobiological universals can pre="trms">dictively manifest themselves


article ='lgc'>=/= ="trms">book (more rewarded in the humanities)

...="trms">technical, ="trms">symbolic, ="trms">formula-filled ="trms">language of ="trms">scientific research


antirationalism of turn to body in ="trms">affect theory ='lgc'>--Leys='lgc'>='lgc'>--> “the claim is that we human beings are corporeal creatures imbued with ="trms">subliminal ="trms">affective intensifies and resonances that so decisively influence it condition our political and other beliefs that that we ignore those ="trms">affective intensities or resonances at our peril='lgc'>--not only because doing so leads us to underestimate the political harm that the deliberate manipulation of our ="trms">affective lives can do but also because we will otherwise miss the='strcls'>*potential for[...]