[...]d conception that lays claim to the validity of her values and standards as applied not only to herself and environment but to the entire universe='lgc'>: (="trms">question of structure)
="lsts lst1">•(pre-babylonian) universal abstractionism ='lgc'>='lgc'>--> ="trms">embodied knowl="trms"nttrm="knowledge,Knowledge">edge
="lsts lst1">•fluid equilibrium ='lgc'>='lgc'>--> movement of Being
='lgc'>[is this a romantic structural attitude='qstn'>?='lgc'>]
="prgrph">-and how is she confronted with ="trms">cosmos ="trms">prior to her inscriptions='qstn'>? (="trms">question of realism)
="prgrph">-what is (the mystery of) a ‘being through ="trms">interpretation’ for her='qstn'>? (="trms">question of performativity)

='lgc'>[rea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic:='lgc'>] to take possession of essential aspects of the external reality (='lgc'>~-> recreate them in the ="trms">imagination) ='lgc'>[='lgc'>='lgc'>--> ="trms">="trms">empirical='qstn'>?='lgc'>]
='lgc'>[structural:='lgc'>] to experience the external reality as parts of an ="trms">interconnected and comprehensive whole
='lgc'>[idea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic/="trms">symbo="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list:='lgc'>] to connect the (inner) particular to the general
='lgc'>[romantic:='lgc'>] to make (inner) invisible visible

="trms">sublimated gratification of instincts, ambitions and ideals, (homogeneous) ="trms">gestalt and expression of the self, ="trms">narcissistic equilibrium, test its viability, haptic art,

“invisible reality and the ="trms">aesthetics of universality” or a mean by which universal is recognized='strcls'>*
timelessness, wholesomeness, indivisibility, ="trms">aesthetic standards
="prgrph">-pictorial thinking, movement thinking, ="trms">affectual thinking, ='lgc'>{='lgc'>='lgc'>--> all issued by ='thdf'>the notion of “pure” and “purity”='qstn'>? tendency toward idealization='qstn'>? utopian='qstn'>?='lgc'>}

movement (the act) ='lgc'>=/= mobility (the possibility)

="large lg2" stl="font-size:112%"> (is ="frds scrmbld">Luisa ="trms">interested in='qstn'>?) the immanent laws and essential unity of all being

...step to complete nonobjectivity
...objects with their expression of plasticity
="prgrph">-what is the ="trms">symbolic term in her work='qstn'>?
she said='lgc'>: “space is ="trms">literal.” ='lgc'>='lgc'>--> the wholesome is proclaimed in the artistic act itself (and not as ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor) ='lgc'>='lgc'>--> experienced directly ='lgc'>=/= ="trms">imagined


='lgc'>='lgc'>--> احشايى the ="trms">viscera (ahsha), ="trms">visceral theory='lgc'>: ="trms">affect and ="trms">embodiment, transmissible physical charges, porous bodies,
='at'>@="frds scrmbld">Luisa
kP_AfO7Ms4I

how to create a condition in which she can herself later give access to her thinking and making='qstn'>?
="lstsrd">1- propose a curatorial ="trms">gesture of an assembly='lgc'>: ="frds scrmbld">Luisa, Mondrian, Zen master, Malevich; with ="ppl">Bocola and ="ppl">Ahmed;
="lstsrd">2- to open an investigation of ="trms">affective economies for her='lgc'>: abstraction, constructivism, idealism, ="trms">figurative empathy, ="trms">symbolism, longing,
="lstsrd">3-
="lstsrd">4-

(psychoanalysis ='lgc'>[='at'>@="frds scrmbld">Luisa='lgc'>] allows us to see that) ='strcls'>*emotionality involves movement='strcls'>*
as="trms">sociations whereby “feeling” take us across ="trms">different levels of signification, not all of which can be admitted in the ="trms">present. (='lgc'>+="ppl">Ahmed)
="prgrph">-emotions move back and forth (="trms">past as="trms">sociations, repression traces on ="trms">present) and sideways (sticky as="trms">sociations between figures and signs) ='lgc'>='lgc'>--> something as the cause of a feeling in someone ='lgc'>='lgc'>--> “involving ="trms">relationships of ='strcls'>*="trms">difference and displacement='strcls'>*='lgc'>{as the form or ="trms">language of the unconscious='lgc'>} without ="trms">positive value” ='lgc'>='lgc'>--> ="trms">affective economies ='lgc'>='lgc'>-->='lgc'>{="trms">social, ="trms">material, psychic='lgc'>}

='lgc'>{ psychoanalysis='lgc'> = "absent ="trms">presence” of ="trms">historicity='lgc'>='lgc'>-->(sideways movement of feelings) ='lgc'>}='lgc'>==offers='lgc'>='lgc'>==> a theory of emotion as economy='strcls'>***
="prgrph">-by economy, ="ppl">Ahmed means, like capital (is about the movement of commodities and money='strcls'>*), an effect of its circulation (='lgc'>='lgc'>--> ="frds scrmbld">Luisa)
="prgrph">-the subject is one nodal point in the economy ='lgc'>=/= subject as its o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin and destination

='strcls'>**the movement between signs converts into ="trms">affect
feeling ='lgc'><='lgc'>='lgc'>--> fetish commodity

="large lg1" stl="font-size:147%"> in ="ppl">Freudian model, the movement between objects is ="trms">intrapsychic ='lgc'>='lgc'>--> trace of how ="trms">histories remain alive in the ="trms">present='strcls'>*** ='lgc'>[regarding ="nms">ajayeb's ="trms">histories, ="trms">histories that “stick” and which does not need to be declared, ='at'>#fohshe heyuan/heyvan فحش حیوان/حیوون sideways movements...='lgc'>]
="prgrph">-(="nms">ajayeb's) ="trms">past ="trms">histories of naming

objects, the ="trms">author of emotions



(how) emotions align subjects

_“surfacing” of individual_

(="ppl">Ahmed sug="trms">gests that) emotions are not simply “within” nor “without” but that they create the very effect of the surfaces or boundaries of bodies and ="trms">worlds.

="trms">narrative='lgc'> = production of the ordinary


="lsts lst1">•(which crimes against persons become crimes against place='qstn'>? -‘us’-)
="lsts lst1">•“body of the nation”
="lsts lst1">•s="trms">cene of “our injury” (='lgc'>='lgc'>--> also in ="nms">Iran='lgc'>: “our” ="trms">historical injury)
="lsts lst1">•(the fucking) ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to defense ='lgc'>='lgc'>--> ‘home’ itself becomes to be mobilized as a defense against terror, becomes transformed into the ="trms">symbolic space of the nation ='at'>#='lgc'>[='thdf'>example of when the approach (to/by objects) itself becomes a fetish object='strcls'>*='lgc'>] ='lgc'>='lgc'>--> “staying at home”='lgc'>: a form of mobilization ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to three little pigs='lgc'>] ='lgc'>='lgc'>--='lgc'>-- “the constitution of open cultures involves the projection of what is closed ="trms">onto others, and hence the concealment of what is closed and contained ‘at home’” (="ppl">Ahmed ='heart'>♥) ='lgc'>{ouvrir le fermé, fermé le ouvert='lgc'>}
="lsts lst1">•alert citizens, amre be ma'ruf va nahye az monkar امر به معروف و نهی از منک ='lgc'>='lgc'>--> ="trms"nttrm="metaph,metamorph,metabol,metal">meta-="trms">ontology of tosiye توصیه
="lsts lst1">•suspicious others
="lsts lst1">•saving women from ="trms">religious fundamentalism
="lsts lst1">•negativity of latent (could-be-ness ='lgc'>='lgc'>==> opens up the power to detain, police pishgiri پلیس پیشگیری)


o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of bad feeling
threat to violate the pure bodies ='lgc'>[vulnerable and damaged bodies of the white woman and ="trms">child='lgc'>]

='strcls'>*="trms">affect is economic='strcls'>* ='lgc'>='lgc'>--> it circulates between signifiers in ="trms">relationships of ="trms">difference and displacement ='lgc'>='lgc'>--> they align subjects ='lgc'>='lgc'>--> effect of collective ='lgc'>='lgc'>--> (in Ahemd's economical model of emotions) they work to bind subjects together ='lgc'>: the nonresidence of emotions is what makes them “binding” ='lgc'>='lgc'>--> her notion of economy ='lgc'>=/= ='lgc'>{inside/outside model ='lgc'>='lgc'>--> ="trms">positive residence of emotions='lgc'>: “I have an emotion” or “something makes me feel a certain way"='lgc'>}='lgc'>='lgc'>--> “fear does not come from within the subject, nor does it reside in its object”
="prgrph">-(='lgc'>[='at'>@="frds scrmbld">Hoda's take on witness='lgc'>] alignment of the individual with the collective='lgc'>:) the accumulation of ="trms">affective value shapes the surfaces of bodies and ="trms">worlds; ="trms">affect generates the surfaces of collective bodies (='lgc'><='lgc'>==allows='lgc'>== not to locate ="trms">affect in a subject or object) ='lgc'>~~='lgc'>='lgc'>--> ='lgc'>[to initiate with ="frds scrmbld">Hoda an examination of the) ='strcls'>*mobility of bodies of subjects='strcls'>* (in the West or her regions ='lgc'>=/= ="trms">question of the mediatization of her emotional experiences='lgc'>}

="large lg3" stl="font-size:111%"> ='strcls'>*emotions ‘involve’ subjects and objects='strcls'>*

what constructs emotions as ="trms">positive or negative residence='qstn'>?

='lgc'>[='strcls'>*='lgc'>]psychoanalysis='lgc'>: a theory of the subject as lacking ="trms">positive residence
(this ‘lack’ is commonly ="trms">articulated as the “unconscious”='lgc'>: in ="ppl">Freudian terms, where an ="trms">affective impulse is perceived but misconstructed, and which becomes attached to another idea. ='lgc'>[can i say that ='mywrk'>my work in ="nms">ajayeb, which i named it as ‘organizing my ="trms">memory, and also, that which comes to mind’ is all about this reconstruction of cognizeds and percepts='qstn'>? is that why i am having less and less unconsciousness in my daily life='qstn'>?!='lgc'>])
="prgrph">-cognizant agah آگاه
="prgrph">-in ="ppl">Freud's model of unconsciousness, the ="trms">affect itself is not repressed, rather, what is repressed is the idea to which the ="trms">affect was attached ='lgc'>='lgc'>--> displacement

(="ppl">Lacan's) subject='lgc'>: proper s="trms">cene of absence and loss='strcls'>*
a theory of the subject that the locus of the signifier settles ='lgc'>='lgc'>--> constitution of the subject as “settlement”

="large lg4" stl="font-size:110%"> (='lgc'>[what is='qstn'>?='lgc'>] ="frds scrmbld">Eszter's ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right and will to keep looking for signs of ="trms">difference. ='lgc'>--when she was talking about idio="trms">syncrasies of her countries)
='strcls'>*='lgc'>[with ="frds scrmbld">Eszter's “the nation has suffered enough!"='lgc'>] ='lgc'>--="ppl">Lezra='lgc'>='lgc'>--> politics in a sense is precisely concerned with what is or is not ='strcls'>*enough='strcls'>*
“it's enough!” ='lgc'>='lgc'>--> ='at'>#="trms">demand something or before which I make a claim. it is practical (even ="trms">technical) or is dealing with being practical
the haunting modifier of “enough”
the ='strcls'>*amount='strcls'>* of something (-of suffering in this case) ='lgc'><='lgc'>-- “That's enough coffee”
="prgrph">-we are dealing with ="trms">materiality and ="trms">measure
='lgc'>{has that anything to do with the enough of ="frds scrmbld">Ekaterina's “good-enough mothers”='qstn'>?='lgc'>}='lgc'>='lgc'>--> true enough-ness for an effect to be achieved

model of emotion ='lgc'>='lgc'>==> ="trms">materialization of bodies

(emotions construct) bodies as ‘enveloped’

in standard psychological model, fear ‘has’ an object
='strcls'>*(="ppl">Ahmed's) fear='lgc'>: “passing by” (='lgc'>=/= arriving) of the object, impossibility of containment of object

="trms">anxiety is an approach to objects ='lgc'>=/= fear is an object's approach

="large lg5" stl="font-size:119%"> in ="ppl">Freud='lgc'>: self is made by the fear of father


="ppl">Ahmed's model of ‘impact of fear’
fear does not leat to containment but an expansion ='lgc'>='lgc'>--> his/her embrace of the ="trms">world
="lsts lst1">•being sealed into a body that take[...]