[...]l 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 lg2" stl="font-size:112%">
="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)

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="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'>]

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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'>*

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سپردن کتاب به حرق و غسل
ضعیفه دانا

="large lg3" stl="font-size:111%"> (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


="large lg4" stl="font-size:110%"> 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)


="large lg5" stl="font-size:141%"> 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 [...]