[...]hese qualities without necessarily ="trms">morphing into entirely ="trms">different selves ='lgc'>='lgc'>--> ='strcls'>***="trms">difference ="trms">internal to being='strcls'>***
(that ‘="trms">difference’ is ="trms">internal to being)



to betray the immediate norm (of this ="trms">society) (to ensure a continued ="trms">relationship with them)

but i am al="trms"nttrm="already,spread">ready moving to my next self


="large lg2" stl="font-size:111%">
='strcls'>*ethics of ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening
(1) ="trms">gestures as cultural text (="ppl">Clifford ="ppl">="frds scrmbld">Geertz)
(2) ="trms">codes to crack the regulative mechanisms of a ="trms">society (="ppl">="frds scrmbld">Pierre ="ppl">Bourdieu)
(3) how thinking proceeds apace with ="trms">gestures, how ="trms">gestures gather thought, sounded and unsounded, and how voice is incorporative ='lgc'>[tending to incorporate or in="trms"nttrm="cluster,club">clude things='lgc'>] of these ="trms">gestures

(="ppl">Heidegger shows)
="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical ="trms">relation='lgc'>: think ='lgc'>==> speech
(only when one speaks, does he think='lgc'>--not the other way around)



temporality of ="trms">memory
(...it took them two years to re="trms">member to tell me this)



="large lg1" stl="font-size:136%"> possession='lgc'>: is to be struck by any number of somatic illnesses or psychic effects of mysterious o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins (Bown 1993)



mytho="trms">poetic (registers of Qur'an)
mytho="trms">poetic registers of everyday life



Jinn can trick the humans into looking at a copy of them (and then change form or into formlessness)


the copies of time-honored practice of ="trms">embodying and transmitting the islamic tradition is now haunted by ='strcls'>*="trms">modern ="trms">anxieties='strcls'>*


Asb-e Imam-Hossein



it is in islamic tradition that being a muslim entails keeping up the illusory ="trms">nature of everyday life while also participating in it. (not ="trms">excessive withdrawal nor ="trms">excessive attachment)
='lgc'>[why isis breaks this='qstn'>?='lgc'>]

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

='lgc'>[='not'>✕='lgc'>] ="trms">technologies of the “here and now”
='lgc'>[='not'>✕='lgc'>] ="trms">semiotic-tech of “elsewheres”
='lgc'>}='lgc'>='lgc'>-->
(separated in the ="trms">past, ='strcls'>*="trms">ontological ="trms">difference='strcls'>*, a ="trms">fiction) in West='lgc'>: (='lgc'>='lgc'>--> ='thdf'>that is why ="ppl">="ppl">Latour ="trms">anthropologizes ="trms">modernism)
='strcls'>*='lgc'>[philosophy='lgc'>]='lgc'>--signals='lgc'>='lgc'>--> here (in Europe and West), selves
='strcls'>*='lgc'>[="trms">anthropology='lgc'>]='lgc'>--signals='lgc'>='lgc'>--> elsewhere, others ='lgc'>}='lgc'>='lgc'>--> a wannabe discourse on Others
='lgc'>}='lgc'>='lgc'>--> (="trms">ontological ="trms">difference between ="trms">anthropology ='and'>& philosophy ='lgc'>[in their mode of immersion in the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical='lgc'>] is part of) colonial ="trms">community, a form of ‘negation’ ='lgc'>=/= my recent antagonism ='lgc'>[the way i am studying is for ='strcls'>*extension='strcls'>*='lgc'>{= extending but also standing in tension with, a lineage(='lgc'>=/= rupture)='lgc'>} rather than ='strcls'>*negation='strcls'>*='lgc'>]='lgc'>: since i got into ="ppl">Olearius, 2017, I am developing recently a philosphpical-genealogical antagonism. (in ="nms">Iran we are used to philosophy ="trms">naturally inhabiting the otherness of Europe, among others, we never see them as ="trms">anthropological objects, but they see us as such. ='strcls'>*we don't think ethnographically about Others='strcls'>*)
='lgc'>}='lgc'>='lgc'>--> my aim is to mix this while i am “here” ='lgc'>='lgc'>--> i say life (also power and ethics) comes to attention ="trms">simultaneously ="trms">anthropologically and philosophically from elsewhere and here ='lgc'>[='lgc'>='lgc'>--> to reed something from the outside ='lgc'>='lgc'>~= reterritorialization (of concepts, ="trms">interests, ="trms">affects, percepts,)='lgc'>]='lgc'>='lgc'>--> when concepts are reterritorialized they illuminate the ="trms">world ="trms">differently


='strcls'>*we need better construction of ="trms">past for building truly decolonial ="trms">community='strcls'>* ='lgc'><='lgc'>-- is my antagonism needed for this='qstn'>?


="trms">anthropology='lgc'>: a mode of heightened attentiveness to life
(="ppl">Singh)

="ppl">="ppl">Foucault, ="ppl">Benjamin, ="ppl">Derrida, ="ppl">Deleuze ='lgc'>='lgc'>--> a loss of ="trms">anthropologically generated theory

(more than once in a single day i find myself paused to ="trms">wonder at) how thought moves

(long-standing philosophical between) dialectical and nondialectical genealogies of thought
="prgrph">-to be drawn to nondialectical is not the negation of dialectical, it is a way of thinking about the “="trms"nttrm="metaph,metamorph,metabol,metal">meta"-physics (="ppl">Singh)

philosophy reconciders this='lgc'>: ‘concepts come more explicitly to the surface as impressions grow into thoughts’ ='lgc'>='lgc'>--> no! no!

how philosophy relates to and draws on nonphilosophy (is usually geographical='strcls'>*)

more ="trms">differences='lgc'>:
="lsts lst1">•geographical='lgc'>: western/non-western
="lsts lst1">•naional='lgc'>: indian/french
="lsts lst1">•subdisciplinary='lgc'>: analytic/continental

(="trms">trajectories of Derrica, a tradition of) negative transcendence='lgc'>: différance, an absence that transcends “a” and “not a” ='lgc'>[='lgc'>=/= (="trms">trajectories of ="ppl">Deleuze, a tradition of) affirmative immanence, the self-="trms">differentiating intensities of “a”, com="trms">presence of “a"='lgc'>]

some ="ppl">Deleuzian terms='lgc'>:
="lsts lst1">•assemblages
="lsts lst1">•deterritorization
="lsts lst1">•becoming
="lsts lst1">•multiplicities
="lsts lst1">•="trms">excess
="lsts lst1">•="trms">schizophrenia (='lgc'>~ nondialectical thought, a nondialectical expression of ="trms">different polarities held together. use ‘split’ to create a philosophy, ='lgc'>[the ‘split’ ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphore is='lgc'>] an argument for the dynamism and temporality of the structure ='lgc'>=/= dialectical ="trms">historism and the ="ppl">Freudian unconscious) ='lgc'>-- ="trms">schizophrenia marks an unresolved, nondialectical tension
='lgc'>}='lgc'>='lgc'>--> giving me a range of concepts with which to inhabit a plenitude of life ='lgc'>='lgc'>--> we need to create/borrow/steal/appropriate a range of concepts with which to inhabit the plenitude of life (in ="nms">Tehran) that exceeds all the time. (that which the political consciousness of contemporary ="nms">Tehran fails to grasp.) ='strcls'>***between moments of (my) departure and return (to ="nms">Iran) lay a whole ="trms">world, full of life (and hope)='strcls'>***

="large lg3" stl="font-size:111%"> ="ppl">Deleuze's hostility to dialectics
“we will misunderstand the whole of ="ppl">Nietzsche's work if we do not see ‘against whom’ its principal concepts are directed”
='lgc'>[='strcls'>*='lgc'>]dialectics='lgc'>:
="lstsrd">1- ='thdf'>the idea of a power of the negative as a theoretical principle manifested in op="trms">position and contra="trms">diction
="lstsrd">2- the valorization of the “sad passions” as a practical principle ='lgc'>='lgc'>--> “the unhappy consciousness is the subject of the whole dialectic” (="ppl">Nietzsche)
="lstsrd">3- ='thdf'>the idea of ="trms">positivity as a theoretical and practical product of negation itself
="lsts lst1">•="ppl">Hegelian='lgc'>: a determinate negation, followed by a “higher” synthesis
="lsts lst1">•="ppl">Badiou 2000, Jameson 2009, Zizek 200k, a counterwave of contemporary dialecticians
dialectics='lgc'>: a habit of thought='lgc'>--variably expressed in ="trms">anthropology and philosophy and critical theory

postcolonial theory, critical theory, cultural studies ='lgc'><='lgc'>--(descendants of)='lgc'>-- negative dialectics ='lgc'>=/= affirmative nondialectics

to notice (over time) in ="nms">Tehran='lgc'>:
="lsts lst1">•="trms">relations involving ="trms">intergenerational servitude and nonnegotiable indebtedness
="lsts lst1">•expressed ="trms">relations of power
="lsts lst1">•other modes of spiritual and ="trms">material relatedness (that would be lost if i were to tell a ="trms">story that was only a variant of a master-slave dialectic)='strcls'>*
="lsts lst1">•ascetic qualities
="lsts lst1">•activist qualities
="lsts lst1">•='strcls'>*ways in which state power is implicated (behampichidan به هم پیچیدن) in the lives='strcls'>*

how do we piece together a ="trms">world='qstn'>?

="large lg4" stl="font-size:112%"> ="nms">ajayeb.net ='lgc'>=/= catalogue of ethnographic curiosities (='lgc'><='lgc'>-- be very carefull with this kind, ='at'>#wunderkammer)

encroachment tajavoz تجاوز


super important ="trms">questions for ="nms">Iranians='lgc'>:
="lsts lst1">•(the ="trms">question of) ='strcls'>*how we conceive of the state='strcls'>* and the hopes and disappointments that issue from those conceptions
="lsts lst1">•are there other ways to conceive sovereignty='qstn'>? ='lgc'>[other than the ="ppl">Agambenian conception='lgc'>: the sovereign power exerts a near totalizing force over an ="trms">abyss of “bare life"='lgc'> = state. (="ppl">Agamben's) decisionist totalizing ="trms">authority ='lgc'><='lgc'>-- (Schmitt's) secularized theological concepts ='lgc'><='lgc'>-- (="ppl">Hobbes’) theological ='thdf'>assumption of an omnipotence god='lgc'>] (='lgc'>--='not'>✕='lgc'>='lgc'>--> ="ppl">Singh's very nice criticism='lgc'>:) “="ppl">Agamben's transcendentally negative dialectical concept of sovereingnty entails a totalizing elevation of Varuna (the terrible) in such a way as to wholly eliminate the potentialities, threats, and possibilities of Mitra ='lgc'>='lgc'>--> in its contemporary political philosophy most ="nms">iranians tend this way (in everyday life and forms)
="lsts lst1">•how might we ="trms">imagine a political theology that en="trms">folds more ambivalent potentialities='qstn'>? ='strcls'>****
="lsts lst1">•

(="ppl">Agamben swinging between the heightened extremes of redemption and catastrophe ='lgc'>[='at'>@="frds scrmbld">Lenna='lgc'>] ='lgc'>=/= ) ="ppl">Singh's bipolar concept, reconceptualization (of Dumezil arguing, ='strcls'>*force='strcls'>* and ='strcls'>*contract='strcls'>* together constitute sovereignty)='lgc'>:
='lgc'>[='strcls'>*='lgc'>]Romulus (& Varuna) ='lgc'>='lgc'>--> warrior ambitions ='lgc'>='lgc'>--> terrible and violent aspect of sovereignty; Varuna (='lgc'>--="ppl">="ppl">Foucault='lgc'>='lgc'>-->) as punitive power and force ="trms">morph into a range of disciplinary mechanisms ='lgc'>[='strcls'>*in a way ="ppl">="ppl">Foucault's entire carrier can be understood as a way of engaging Varuna in ="trms">different forms='lgc'>]
='lgc'>[='strcls'>*='lgc'>]Numa (& Mitra) ='lgc'>='lgc'>--> peaceful elder ='lgc'>='lgc'>--> ="trms">embody contract, the friendlier, pact-making aspect of sovereignty (='lgc'>==> rule of law), producer of welfare and health and productive economy

="large lg5" stl="font-size:149%">
khoshunat ='lgc'>+ re[...]