[...]r />
the schizophrenic patient's individuality resides partly in his symptoms
(Searles > Szalita-Pemow)


?gratifications in the ‘crazy’ symbiotic mode of relatedness (despite the anxiety- and frustration-engendering aspects that it offers)

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


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

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

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


modern culture of obsessive-compulsive character traits as orderliness, competitiveness, intellectualization ==> 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) ==> **reaction formation** (which is one of the major defense mechanisms of the obsessive-compulsive) ~= long-repressed desires **to dismember the personality-structure of other persons**
[obsessive-compulsive personality type is very common in expertise societies: tavahosh-e takhasos, clean (+ “contaminated” things), one is deeply immersed in research, mental control, not wasting time, adherence to routines/rituals, washers, checkers, impairment in formulating an organizational strategy, etc. ==> cognitive inhibition, or violent disinhibition]

wishes to foster personality-disintegration in other persons + genuine and powerful interests in helping them <-- how is this possible?!
-Searles suggests 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 & omnipotent-mother fantasies

recrudescence of symbiotic techniques

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

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

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

...................................

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


(language use”)
referential (for the sake of context)
poetic (for the sake of message)
emotive (for the sake of addresser)
conative (for the sake of addressee)
pathic (for the sake of interaction)
metalingual (for the sake of itself)

...................................

-the concept of “wearing” from Alberti (prehispanic South America)
-the concept of “mask” from Mohaghegh (postmodern Middle East)
-the concept of “style” from Archer (post-industrial Britain)
[these theories are very helpful for me and import-rich for reimagining subjectivity. Alberti committed to anthropology, Mohaghegh to the philosophical, Archer to sociology]

...................................

slave: a person attached by law and by custom to the identity of another individual --> ‘social death’ of slavery (as legal nonperson ==> alienation) [in academic literature comparative study of slavery], slavery as a substitute for death in war
--shift--> (the concept that) slaves might influence the tastes, the language, the actions, and even the ideas of their masters

acknowledgement of presence =/= significance in relation to history

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

...................................

(issues) politics of liberation:
•that liberal democracy requires common basis for culture and society
•identity politics:
◦“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)
◦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 worldview
◦a particular identity is opposing all people who belong to a particular identity
◦naming and claiming lived experience, and the authority arising from that
◦[no more?] sexual orientation (that it is now only about disrupting the mainstream)
◦(in the context of cultural negotiations) *strategic essentialism*: (despise strong differences in 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
◦class-based politics are identity politics
◦to bring people together based on a shared aspect of their identity --> fail to examine differences among themselves

*solidarity does not require identification, but a willful act of alliance*

...................................

سپردن کتاب به حرق و غسل
ضعیفه دانا

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

قرآن و اخبار  و لغت و نحو  و تصریف

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


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

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

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

راستی =/= صحت
  |       |
(عبارت =/= نیت)


معاملت در رضا پسندیده است =/= معا[...]