[...]ed's) fear: “passing by” (=/= arriving) of the object, impossibility of containment of object
<trms class="trms">anxitrms>ety is an approach to objects =/= fear is an object's approach
in Freud: self is made by the fear of father
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Ahmed's model of ‘impact of fear’
fear does not leat to containment but an expansion --> his/her embrace of the <trms class="trms">worldtrms>
ts class="lsts lst1">•being sealed into a body that takes up less space!
ts>
trcls class='strcls'>**trcls>fear works to restrict some bodies through the movement or expansion of otherstrcls class='strcls'>**trcls> (<trms class="trms">intertrms>esting for Mona's work)
[structural possibility:] proximity of fear-object --is--> possibility of future injury
impressions of coherence, “sticking together”
(that is perhaps why <trms class="trms">dictitrms>onaries and <trms class="trms">bestiartrms>ies are <trms class="trms">intertrms>esting: because their elements do not “stick together” in the sense of an <trms class="trms">affecttrms>ive economy [of inquiry and <trms class="trms">narrattrms>ive] t class='at'>#t><trms class="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listtrms>s)
<trms class="trms">ontotrms>logy of insecurity --> (naratives of) crisis ==> “return” (to values) --> fetish
-production of crisis is crucial for insecurity
-declaration/announcement of trcls class='strcls'>*trcls>crisistrcls class='strcls'>*trcls> <trms class="trms"nttrm="already,spread">readtrms>s the fact/figure/event and transforms is into a fetish object that then acquires a life of its own
-it must be presumed that things are not secure, in and of themselves, in order to justify the imperative to make things secure (again)-->(the word “again” in the <trms class="trms">rhetortrms>ic of safty becomes itself the fetish object with its own life)
[security is bound up with “the not (me/us)"]
being invaded by inappropriate others [in <trms class="trms">histotrms>ries of Iranian modes of <trms class="trms">intertrms>subjectivity: ‘being invaded by the appropriate other’ <tld>~tld>=tn'>? being of trgt hghlght 1'href='?q=T'>Tasavof, t class='at'>#t>slave manifesto, let me know if you want me to kill your master.]
(in the 1999 film Matrix we see the image of the ‘strengthening the will’ of the human <trms class="trms">communtrms>ity in the face of the nunhuman machine others: Matrix ==> “us”)
(Matrix's) narative logic of an <trms class="trms">intertrms>nal strength being <trms class="trms">posittrms>ed as <trms class="trms">respontrms>sible for recovery, survival, and moving forward of the human race. (t class='at'>@t>Maarten, displacements of weakness and strength)
values that garantee survival
<trms class="trms">techntrms>ologies that garantee survival
--> they become moral
those who____
speak (against) the “truth” of the <trms class="trms">worldtrms>, cause the “ruin” of the <trms class="trms">worldtrms>
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say your name before talking
it's a Q and A, a <trms class="trms">lecturtrms>e
--> it is a violent day
asking for your name is intrusive enough, even before asking where you come from [--> t class='at'>#t>estizah]
(learning from Heidegger:) abbreviation is al<trms class="trms"nttrm="already,spread">readtrms>y an effect of <trms class="trms">techntrms>ology
case of Germany specially
and persian san'at (صنعت <trms class="trms">techntrms>iques and <trms class="trms">techntrms>ologies) of subject-making
ts class="lsts lst1">•‘is’ --> information <trms class="trms">systrms>tem
ts>
ts class="lsts lst1">•‘ich’ --> intangible cultural <trms class="trms">herittrms>age
ts>
[t class='at'>#t>contract, concerning modalities of being-with:] <trms class="trms">anxitrms>ety, Sorge, (~ caretn'>?) is trcls class='strcls'>*trcls>disclosivetrcls class='strcls'>*trcls>, for Heidegger, is an <trms class="trms">ontotrms>logically fundamental mood that opens you up to the possibility of understanding, <trms class="trms">anxitrms>ety is the leading mood that allows understanding
(in Heidegger) <trms class="trms">anxitrms>ety ==> understanding
(in <trms class="trms">Farsitrms>) negarani نگرانی --> vision بینندگی --> basirat بصیرت ==> ta'amol تأمل (modalities of meditation and speculation)
(in psychoanalysis) <trms class="trms">anxitrms>ety =/= fear
(in capitalism) <trms class="trms">anxitrms>ety --> boredom ==> capital
(in settler white colonialism) <trms class="trms">anxitrms>ety ==> safty
(in Ahmed) <trms class="trms">anxitrms>ety --> approach to objects
(in Ahmed) fear/<trms class="trms">anxitrms>ety ==> effect of “that which I am not”
(ghol قول, gharar قرار, gharardad قرارداد [~ that which is promised by the ghol], ghovate ghalb قوت قلب) contracts also come to reassure, otherwise we might be in the radically open space of psychosis.
trcls class='strcls'>***trcls>contracts, they disambiguate the spacetrcls class='strcls'>***trcls>
{+} (pointed out by Derrida:) “contract” is less terrorizing than assuming that there is something <trms class="trms">naturtrms>al that binds us... (t class='at'>@t>Luisa) contract is a non-<trms class="trms">naturtrms>al conventional object. (the textual <trms class="trms">naturtrms>e of contracts allows it to be <trms class="trms"nttrm="already,spread">readtrms>, <trms class="trms">writtrms>ten, re<trms class="trms">writtrms>ten, reformatted and rearranged.)t'>%-->{ontic & <trms class="trms">ontotrms>logic}
ts class="lsts lst1">•what kinds of violations does the contract capaciously in<trms class="trms"nttrm="cluster,club">clutrms>des in itselftn'>?
ts>
ts class="lsts lst1">•there is nothing <trms class="trms">naturtrms>al about here and us being here. (spatiotemporally clock tells us not only what time it is, but also where and who we are: how “time-teller” is spatially architecturally phallically <trms class="trms">posittrms>ioned: in the center, on the top, wrapped around the body, and so on.)
ts>
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[apass opening week 08.05.2017, (my <trms class="trms">respontrms>se to) what is “artistic research”tn'>?] artistic research is a fancy way of transforming your “weird feelings” about the <trms class="trms">worldtrms> into an “inquiry,” so to say, and at the same time resist to be faithful to standard accounts of what counts as a “<trms class="trms">seriotrms>us knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms> claim.” So it in<trms class="trms"nttrm="cluster,club">clutrms>des a lot of messy thinking-feeling, <trms class="trms">embodtrms>ied practices, <trms class="trms">affecttrms>s, <trms class="trms">poetrms>ticity, semi-<trms class="trms">scietrms>ntific work, magic, <trms class="trms">datatrms> collection, mutative <trms class="trms">intertrms>pretative <trms class="trms"nttrm="already,spread">readtrms>ing, forgetting things, detours, rituals, dead-ends, <trms class="trms">writtrms>ing under the influence of scarce foreign obscure philosophies, <trms class="trms">literatrms>ry <trms class="trms">drugtrms>s, and boldly using <trms class="trms"><trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>phortrms>s from <trms class="trms">differentrms>t disciplines of “study” that one can find. So, on the one hand, it is a term, invented to indicate a “fluid <trms class="trms">moderntrms> personality” within a turn in humanity studies that opens up to ‘what an artist al<trms class="trms"nttrm="already,spread">readtrms>y knows’ or ‘what an artist is allowed not to know’ within their <trms class="trms">specifitrms>c <trms class="trms">histotrms>rically <trms class="trms">situtrms>ated set of tools. And, on the other hand, it indicates an important shift in the education of art, in which the attitude of the artist changes: instead of making things into a “resource” for artistic creation, rather making things into a “topic.” trgt hghlght 1'href='?q=T'>That means a whole new set of <trms class="trms">relationtrms>alities and new forms of attention need to be learned and cultivated, which were <trms class="trms">histotrms>rically often absent in the education of art.
-i want to bring a circus inside {--> within}
-my business still with <trms class="trms">aesthettrms>ics (my own image) (<trms class="trms">narcisstrms>istic stuff...)
-to show up as a guy, castrated and very advanced (--> you can only come up castrated unless you are extremely advanced, t class='at'>#t>harem stuff)
-i am trying to come forward with all the <trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>or and <trms class="trms">rhetortrms>ics available to me
the death score
ttrm="Leonardo">Leo correcting his proper name in my mouth. (sig<trms class="trms">naturtrms>e: master of your name --> master of your house)
ttrm="Leonardo">Leo named his future projection: “Empathos<trms class="trms">cenetrms>”
[sometimes your name is the first doorkeeper (as in Kafka'a trgt hghlght 1'href='?q=T'>Turhüter)]
Eszter's ‘what is there as an obstacle to the freedom of man (tn'>?)’ (<trms class="trms">questiontrms> marked by me)
--> the spatial <trms class="trms">gesttrms>ure of the ‘stop’ (t class='at'>#t>Selma)
Maarten's version of confusion (stated by himself) is due to that: the messianic horizon is essentially confusing (tn'>?)
his auto<trms class="trms">poiestrms>is and cognitions
Nicolas's notion of “leaking” has to do with marginal non-textual non-accounted-for moments that bleed in absolute non-contractual and non-appropriable eventtn'>? (the so-called moment when we show things to each other)
ts class="lsts lst1">•his ‘climate of creativity'~~~_[what does ‘criticism’ mean for himtn'>?]
ts>
ts class="lsts lst1">•when he says “<trms class="trms">gesttrms>ure,” is he accessing ‘<trms class="trms">gesttrms>ure’ having an uncalculable <trms class="trms">semiotrms>tic value =/= ‘performance’ that can be <trms class="trms">meastrms>ured in economical termstn'>? [but, what kind of consequential work is <trms class="trms">gesttrms>ure doingtn'>?]
ts>
(Nicolas's order of inquiry and discovery)
(--> what is at stake is how do you locate the effects of your work. for Nicolas it is locate at the “sides” [which is al<trms class="trms"nttrm="already,spread">readtrms>y problematically pre<trms class="trms">posittrms>ioned outside of him] --Ahmed--> ab object can be <trms class="trms">affecttrms>ive by virtue of its own trcls class='strcls'>*trcls>locationtrcls class='strcls'>*trcls> [...] and the trcls class='strcls'>*trcls>timingtrcls class='strcls'>*trcls> of its appearence)
[the ‘image of the <trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>id’ in his <trms class="trms">presentrms>tation]
Kristien's chart:
<trms class="trms">questiontrms>s <--> <trms class="trms">symtrms>ptoms
answers <--> openings
<trms class="trms">pasttrms> <--> diary
for Lilia: <trms class="trms">apparatustrms> = score
for Eszter: <trms class="trms">apparatustrms> = preparation {--tn'>?--> everything depends on the ways we prepare}
for Sina: <trms class="trms">apparatustrms> = (chaotic/strange) attractor
for Hoda: <trms class="trms">apparatustrms> = negative feelings
for
for
(other non-Agambenian notions of <trms class="trms">apparatustrms>: Katie King's, Barad's, Wark's)
[Agamben still thinks of structure in Euclidian terms, pre-chaos theory and fractal <trms class="trms">geometrms>try of (non)equilibrium. thermal chaos and dynamic <trms class="trms">systrms>tem theory has changed the ways we think about global/local stabilities, discontinuities and noise. <trms class="trms">symtrms><trms class="trms">poiestrms>is is another one.]
-with ‘<trms class="trms">apparatustrms>’ what is at stake: flow of energy, order, waste, transformation,
Vladimir's tether on disambiguity
Elen, adding her own wheels to the flow(s)
and putting a stick/spoke in a rolling wheel (of otherstn'>?) [her saboteur trends, چوب لای چرخ (=/=tn'>? kharab-kari خراب کاری), what is chub lay-e charkh for hertn'>? vandalizing the discourse of others]
-the famous vandal of wikipedia with the recursive name “-on wheels” (Willy on Wheels, adding “on wheels” to the title of every single page, using the move function of Wikipedia: renaming the existing title ==> moved to another namespace, without changing the base title)
-like myself, her saboteurs are critically not <trms class="trms">symtrms>bolic nor ontic, rather sometimes <trms class="trms">epistemtrms>ic, or better, <trms class="trms">ontotrms>logic: they don't vandalize the “thing” itself, but the “<trms class="trms">naturtrms>e of the properties” that constructs that thing for us
-rocket sculture (what does it mean for hertn'>?)
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[the <trms class="trms">questiontrms> of inevitability of <trms class="trms">anthroptrms>ical view]
there is no final answer to a kind of <trms class="trms">questiontrms> but a lot of answers
through inhabiting a figure you are <trms class="trms">crafttrms>ing you find yourself addressing a set of problems
<trms class="trms">agentrms>cy: liveliness of artifacts (tn'>?). there is some kind of liveliness that is both human and nonhuman
the kind of <trms class="trms">socitrms>ality that joins two <trms class="trms">categtrms>orically separate mode of <trms class="trms">agentrms>cies, is a <trms class="trms">socitrms>ality that constitutes both --> the <trms class="trms">intertrms>action of humans and machines produced both =/= unilateral action
(my whole point or <trms class="trms">joktrms>e, with the bow and arrow was that the arrow of index finger does not move in one way.)
[=/= another mode that comes to mind is when your intimacy making leads always to yourself, getting laid, <trms class="trms">literatrms>lly. that is when your concern becomes only you and someone, sexually <trms class="trms">intertrms>ested --> economically, and you don't concern the <trms class="trms">socitrms>ality of your people with each other. t class='at'>#t><trms class="trms">techntrms>o-capital singular subjectivity t class='at'>@t>--> this is super relevant for Sven, maybe: how one becomes <trms class="trms">intertrms>ested, invested, and <trms class="trms">skiltrms>lful in provoking <trms class="trms">intertrms>esting <trms class="trms">socitrms>alities for friends and peers--and not only for oneselftn'>? creating, inciting zones of connectivity]
-[it was not accidental that the <trms class="trms">rhetortrms>ic of <trms class="trms">drugtrms>s came up with Lilia when I sug<trms class="trms">gesttrms>ed the attention to <trms class="trms">anthroptrms>os --> what figures human and otherwise was for her the subject of <trms class="trms">drugtrms>-induced <trms class="trms">rhetortrms>ic of mind-alteration; (this is the <trms class="trms">anthroptrms>os of the Enlightenment Europeans and classical Greece talking:) “in order to get rid of me you must take <trms class="trms">drugtrms>s!” t class='at'>#t><trms class="trms">fabletrms>/_ --> being sober(tn'>?!), <trms class="trms">anthroptrms>os becoming, human <trms class="trms">naturtrms>e, common sense, <trms class="trms"><trms class="trms">empiritrms>ctrms>ism and <trms class="trms">intertrms>pretation are at stake here]
-[another thing was the label of “<trms class="trms">animaltrms>” that was passed around as a form of mock, instead of provocations for more conversation, I was stupefied. --how can we go on together and not render each other commitments nonsensetn'>?]
“point of view” is an important <trms class="trms"><trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>phortrms>
t class='at'>#t>in my work in apass i am working on descriptive practices [<trms class="trms">poetrms>tics of <trms class="trms">animaltrms> description, <trms class="trms">histotrms>ries of nonhuman inscription, etc.] to learn to name latent (and therefore emergent) <trms class="trms">ontotrms>logies, to name ‘what we are doing in new ways,’ which are hard to name. (also refusing not to name the violences of others and yourself. to reckon the <trms class="trms">naturtrms>e and scope of the erasures we do in our works.) t'>% why do you think that is importanttn'>?
t class='at'>#t>and my shift of attention to peer's works is about that: our domain of practices must make claim on each other <== we inhabit <trms class="trms">differentrms>ces together (--> attention and work on:) ‘local <trms class="trms">categtrms>ory abstractions’ (how do we talk and make each other feel our subjects of <trms class="trms">intertrms>est in apass for example) --> (the cumulative, as<trms class="trms">socitrms>ated and sensed) <trms class="trms">routintrms>es, <trms class="trms">gesttrms>ures, and (<trms class="trms">intertrms>)surfaces of our everyday life in apass, as a group of rese<trms class="trms"nttrm="search">archetrms>rs, that don't necessarily align ==> <trms class="trms">worldtrms>ing comes from these things.
[attunement =/= argument]
the name of the <trms class="trms">worldtrms> is “detail”
trcls class='strcls'>***trcls><trms class="trms">translattrms>ion (essentailly imperfect) is the very condition of signification --> <trms class="trms">tropetrms> is the very condition of <trms class="trms">languagetrms>
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don't be docile bodies or innocent bystander, do what you have to do to constitute your courage
all i am saying is that: it is not clear what the destiny of art (or of anything) is
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perhaps what i am trying to learn--with apass, ajayeb, <trms class="trms">writtrms>ing, harem, etc--is to ask what do i need--which <trms class="trms">skiltrms>ls, abilities, or <trms class="trms">literatrms>cies--to become <trms class="trms"><trms class="trms">equiptrms>trms>ped to share the experience of the habits of the <trms class="trms">worldtrms> (of ajayeb) that i am discovering
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Luisa: “the visual (side)effects of a ‘not being supported’”
effect --> object --> suport --> object2 --> suport3 --> suport4 --> ...
(at one point Marialena pulling away a support box ==> Luisa's cry sound side-effect of a ‘not being supported’)
ts class="lsts lst1">•tn'>?how is it done for her: construction of in<trms class="trms">differentrms>t objects
ts>
ts class="lsts lst1">•which import function is <trms class="trms">materitrms>alizing her ‘objects’tn'>? [public import]
ts>
I want my friends to become marvelous thinkers makers, I want them to ask <trms class="trms">intertrms>esting <trms class="trms">questiontrms>s
Esta: “when we enter the <trms class="trms">presentrms>tation we are rese<trms class="trms"nttrm="search">archetrms>rs, we are not friends” [--> “neutrality” of encounter]
(but i want to explore new places in my work with the people who care for you)
(is this at all possibletn'>? to enter with friends a non-friend zonetn'>?)
in<trms class="trms"><trms class="trms"nttrm="cluster,club">clutrms>sitrms>on =/= involvement
(in<trms class="trms"><trms class="trms"nttrm="cluster,club">clutrms>sitrms>on usually mistaken as <trms class="trms">literatrms>lly for physical in<trms class="trms"><trms class="trms"nttrm="cluster,club">clutrms>sitrms>on)
How Kobe's work can move from a “case-finder <trms class="trms">agentrms>cy” to a consequential worktn'>? [--> <trms class="trms">storytrms>tellings for making consequential meaningstrcls class='strcls'>*trcls>] that means: what does it mean to live in the consequences of the <trms class="trms">relationtrms>s one is enactingtn'>?
(when I look at my friends and peers in apass, I can see and feel the knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms>s they inhabit in their bodies and the living effects of their <trms class="trms">languagetrms>s. I re-figurally feel the figures they <trms class="trms">embodtrms>y and their objects whether they assist or resist states of transformation.)
ephemeral things become food
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Esta, risking one's life
t class='at'>@t>Hoda, Xiri,
<thdf class='thdf'>the idea ofthdf> “express its inner experience”
simulation of
Xiri's sense of entitlement to accusation
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t class='at'>@t>ttrm="Leonardo">Leo, <trms class="trms">ficttrms>ion of sharing
‘something tangible, like a meal’
something phantasmatically hooked up to libidinal openness, like a <trms class="trms">drugtrms>
t class='at'>@t>Elen, DUI: driving under influence, what are we on when they were driving her cars
DUI has become the pharmecy take on <trms class="trms">drugtrms>s to take away and winning the <trms class="trms">drugtrms> war
movement under influence, MUI
legelized use of motor activity
driving while impaired/driving while intoxicated (DWI)
drink-driving (UK)
driving risky (DR)
drunk driver (DD)
<thdf class='thdf'>the notion ofthdf> game and rule for Elen and Luisa and Eszter: it is until ages of 3 and 6 that <trms class="trms">childtrms>ren must not play by rules, and only after that the concept of rule-based-games (such as sports) should be introduced to them. what does that say about our artistic environment when we talk rules or breaking rulestn'>?
i am becoming more <trms class="trms">intertrms>ested in the ‘rules’ that the artist (or non-artist) is proposing, and not my own ‘freedom’ in their work. what does it mean or do to become <trms class="trms">intertrms>ested in the trcls class='strcls'>*trcls>freedom of otherstrcls class='strcls'>*trcls> and not yourselftn'>? ==> paying attention to the most implicit rules of your game, that means i am paying attention to your freedom that has <trms class="trms">articulattrms>ed itself in the creative <trms class="trms">gesttrms>ure
instead of (the “how” of) “how do i show my <trms class="trms">intertrms>ested textstn'>?” (which was proposed in Maarten's exhibition of <trms class="trms">poetrms>ms) i like to ask (the “what” of) “what requires <trms class="trms"nttrm="already,spread">readtrms>ingtn'>?” (also t class='at'>@t>Sven) (my kill-joys in apass ... am i being too <trms class="trms">ontotrms>logic with everythingtn'>? --> I am operating from the <trms class="trms">posittrms>ion that understanding <trms class="trms">materitrms>als, practices, and <trms class="trms">intertrms>pretation implies <trms class="trms">questiontrms>ing <trms class="trms">ontotrms>logical assumption ==> challenge concepts)
t class='at'>@t>Eszter: is there a notion of ‘<trms class="trms">naturtrms>al’ embeded in her ‘compelled’tn'>? there is nothing <trms class="trms">naturtrms>al about us being here, there is nothing <trms class="trms">naturtrms>al about here
ts class="lsts lst1">•cognitivism: (when talking of re<trms class="trms">presentrms>tation) a psychology of doing which emphasizes human cognition endowment enabling man to develop intellectually ==> classifications (are easy seen) as properties of mind =/= classifications as <trms class="trms">materitrms>als or <trms class="trms">materitrms>ally textured --> “a common way to hear people's experience of this <trms class="trms">materitrms>ality is through <trms class="trms"><trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>phortrms>s. So the generation of <trms class="trms"><trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>phortrms>s is closely linked with the shift to texture.” (Bowker)
ts>
ts class="lsts lst1">•behaviorism: a theory of doing that focuses on objectively observable behaviors and discounts independent activities of the minds involved in the doing
ts>
-->tn'>? behavioral <trms class="trms">intertrms>vention
(footnote on) behavior therapy --> breaking one's loops (of: reverie [mind fleeing across se<trms class="trms"nttrm="cluster,club">clutrms>ded planes], reaction to stimuli [overwhelmed by the speech of the others ~ <trms class="trms">neurotrms>sis], distorted thinking [overstressed emotional reasoning], , ,)
[trcls class='strcls'>*trcls>]behavior therapy: treatment of <trms class="trms">neurotrms>tic <trms class="trms">symtrms>ptoms by training the patient's reactions to stimuli --> trcls class='strcls'>*trcls>cognitive restructuringtrcls class='strcls'>*trcls> could help Eszter in her artworktn'>? (to reestablish the <trms class="trms">relationtrms>ships between stimuli and <trms class="trms">respontrms>ses)
(<trms class="trms">techntrms>iques:)
ts class="lsts lst1">•counterconditioning
ts>
ts class="lsts lst1">•punishment (operant conditioning)
ts>
ts class="lsts lst1">•habituation
ts>
ts class="lsts lst1">•functional analysis
ts>
ts class="lsts lst1">•trcls class='strcls'>*trcls>behavior <trms class="trms">intertrms>vention planstrcls class='strcls'>*trcls>
ts>
ts class="lsts lst1">•automatic thought record
ts>
ts class="lsts lst1">•
ts>
i can only guess (with cognitive therapy) at the <trms class="trms">intertrms>ior landscape of her reverie, her <trms class="trms">intertrms>nal reality (<tld>~tld>= psyche) [--> i am reminded by this again that knowing anyone's psyche is impossible, as in psychology is an impossible <trms class="trms">scietrms>nce]
[trcls class='strcls'>*trcls>]cognitive therapy: identifying and changing unhelpful or inaccurate thinking, problematic behavior, and trcls class='strcls'>*trcls>distressing emotional <trms class="trms">respontrms>sestrcls class='strcls'>*trcls>
--> learning to monitor thoughts (in three layers:)
tsrd class="lstsrd">1. core belief [deepest level of our thinking, underlying self-values and perceptions of the <trms class="trms">worldtrms>, have an absolute quality: “I am worthless.” “I am inadequate.” “if I fail, I am worthless.” “I am unsafe in the <trms class="trms">worldtrms>.” etc.]
tsrd>
tsrd class="lstsrd">2. <trms class="trms">intertrms>mediate beliefs [expectations and assumptions, guidelines we follow, maintaining our <trms class="trms">anxitrms>ety and depression: “Always look for d<trms class="trms"nttrm="danger,stranger">angertrms> and expect it to be there.” “If I don't understand something perfectly, then I'm dumb.” etc.]
tsrd>
tsrd class="lstsrd">3. automatic thoughts [immediate thoughts that go through our mind in <trms class="trms">respontrms>se to a <trms class="trms">situtrms>ation, usually negative and un<trms class="trms">questiontrms>ed: “She thinks I'm weird.” “I won't pass that test.” “trgt hghlght 1'href='?q=T'>This is too hard. I'll never understand this.” etc.]
tsrd>
types of automatic thoughts:
ts class="lsts lst1">•evaluation (evaluative thoughts)
ts>
ts class="lsts lst1">•coping strategies
ts>
ts class="lsts lst1">•avoidance
ts>
ts class="lsts lst1">•
ts>
[cognitive distortions]
typical mistakes in thinking:
ts class="lsts lst1">•trcls class='strcls'>*trcls>all or nothingtrcls class='strcls'>*trcls> / all-or-none thinking (“If I'm not a total success, I'm a fai<trms class="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurtrms>e.”)
ts>
ts class="lsts lst1">•trcls class='strcls'>*trcls>catastrophizingtrcls class='strcls'>*trcls> [--> middle eastern fortune-telling, omen, foretell the future] ( “I'll be so upset, I won't be able to function at all.”)
ts>
ts class="lsts lst1">•trcls class='strcls'>*trcls>disqualifying the <trms class="trms">posittrms>ivetrcls class='strcls'>*trcls> (<trms class="trms">posittrms>ive experiences do not count: “I did that project well, but that doesn't mean I'm competent; I just got lucky.”)
ts>
ts class="lsts lst1">•trcls class='strcls'>*trcls>emotional reasoningtrcls class='strcls'>*trcls> (“I know I do a lot of things okay at work, but I still feel like I'm a fai<trms class="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurtrms>e.”)
ts>
ts class="lsts lst1">•trcls class='strcls'>*trcls>labelingtrcls class='strcls'>*trcls> (“I'm a loser.” “He's no good.”)
ts>
ts class="lsts lst1">•trcls class='strcls'>*trcls>magnification/minimizationtrcls class='strcls'>*trcls> (“Getting a mediocre evaluation proves how inadequate I am. Getting high marks doesn't mean I'm smart.”)
ts>
ts class="lsts lst1">•trcls class='strcls'>*trcls>mental filtertrcls class='strcls'>*trcls> [selective abstraction] (“Because I got one low rating on my evaluation it means I'm doing a lousy job.”)
ts>
ts class="lsts lst1">•trcls class='strcls'>*trcls>mind <trms class="trms"nttrm="already,spread">readtrms>ingtrcls class='strcls'>*trcls> [<trms class="trms">narcisstrms>ism] (believe to know what others are thinking: “He's thinking that I don't know the first thing about this project.”)
ts>
ts class="lsts lst1">•trcls class='strcls'>*trcls>over<trms class="trms">generaliztrms>ationtrcls class='strcls'>*trcls> (“[Because I felt uncomfortable at the meeting] I don't have what it takes to make friends.”)
ts>
ts class="lsts lst1">•trcls class='strcls'>*trcls>personalizationtrcls class='strcls'>*trcls> [<trms class="trms">narcisstrms>ism] (believe others are behaving negatively because of you: “trgt hghlght 1'href='?q=T'>The repairman was curt to me because I did something wrong.”)
ts>
ts class="lsts lst1">•trcls class='strcls'>*trcls>should/musttrcls class='strcls'>*trcls> [imperatives] (having a fixed idea of how you or others should behave: “It's terrible that I made a mistake. I should always do my best.”)
ts>
ts class="lsts lst1">•trcls class='strcls'>*trcls>tunnel visiontrcls class='strcls'>*trcls> [cyclopean view] (“My son's teacher can't do anything <trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>ht. He's critical and insensitive and lousy at teaching.”)
ts>
what is the most central belief about herselftn'>?
which experiences contributed to the development and maintenance of the her belieftn'>?
which <trms class="trms">posittrms>ive assumption helped her cope with the core belieftn'>?
what is the negative counterpart to this assumptiontn'>?
which behaviors help her cope with the belieftn'>?
trcls class='strcls'>*trcls>basically there is often no evidence that the automatic thought is true
http://static1.squarespace.com/static/521a7b2ee4b0ee587906d191/t/5774531e03596e22f1d2c844/1467241246388/CBtrgt hghlght 1'href='?q=T'>T+Case+Conference+Handouts-1.pdf
(a deep problem with behavior analysis is that it comes from the study of <trms class="trms">animaltrms> learning in the 20th century... observing cats trying to escape from home-made puzzle boxes, and things like that)
(for Eszter:) complex <tld>~tld>= coherent (=/= trcls class='strcls'>*trcls>contradictorytrcls class='strcls'>*trcls>)
Eszter could benefit from learning about collective behavior <trms class="trms">socitrms>ology
/individual behavior is completely unpre<trms class="trms">dictatrms>ble
/collective behavior is to a large extent pre<trms class="trms">dictatrms>ble
contagion =/= convergence
(Kelile Demne: evil is convergent)
trcls class='strcls'>*trcls>contagion: crowds exert a hypnotic influence over their <trms class="trms">memtrms>bers
trcls class='strcls'>*trcls>convergent: people who want to act in a certain way come together --> crowd diffuse <trms class="trms">respontrms>sibility but the behavior itself is claimed to o<trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>inate within the individuals
trcls class='strcls'>*trcls>emergent-norm: people find themselves in a vague, ambiguous, confusing <trms class="trms">situtrms>ation ==> new norms “emerge” on the spot, which may be at odds with normal <trms class="trms">socitrms>al behavior
trcls class='strcls'>*trcls>value-added: release valve سوپاپ for built-up tension within <trms class="trms">communtrms>ity
trcls class='strcls'>*trcls>complex adaptive <trms class="trms">systrms>tems: auto<trms class="trms">poiestrms>is or self-creation of patterns and new entities
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(footnote on) personality disorder
deviating from ‘orders’ accepted by the individual's culture
-your distinguished and enduring behavioral and mental traits that differ from <trms class="trms">socitrms>al norms and expectations
it is in <trms class="trms">relationtrms> to others --> cognition, emotiveness, <trms class="trms">intertrms>personal functioning, impulse control ==> personal, <trms class="trms">socitrms>al, occupational disruption
egosyntonic personality disorders are most difficult to treat (such as: <trms class="trms">narcisstrms>istic personality disorder, anorexia, gambling problem)
trcls class='strcls'>*trcls>egosyntonic: in harmony with the needs and goals of the ego [--> defences ==> maladaptive coping <trms class="trms">skiltrms>ls <tld>~tld>=> <trms class="trms">anxitrms>ety, distress, depression]
trcls class='strcls'>*trcls>egodystonic: in conflict with the needs and goals of the ego, in conflict with a person's ideal self-image
obsessive-compulsive disorder --> egodystonic
obsessive-compulsive personality disorder --> egosyntonic
Freud: psychic conflict arising when the o<trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>inal lagging instincts come into conflict with the ego (or egosyntonic instincts) [such as: erection problem ==> egodystonic]
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[trcls class='strcls'>*trcls>]personality disorder: (a type of psychological disorder generally defined by) the lack of insight into the disorder
borderline personality disorder =/= shades of gray
(a view that sees) significances as unfair and uncaring (devaluation) or flawless (idealization)
(a standardized criteria of diagnosis since 1980) a certain class of <trms class="trms">neurotrms>tics who, when in crisis, appeared to straddle the borderline into psychosis
fluctuation in identity --> chaotic identity (=/= chaotic <trms class="trms">imagitrms>nation)
trcls class='strcls'>*trcls>the most treatment-resistant personality typetrcls class='strcls'>*trcls>
-75 percent in female patients
-related to neglect in <trms class="trms">childtrms>hood
borderline personality disorder often comes with very smart people
borderline personality + high intelligence ==>
ts class="lsts lst1">•parakandegi-e zehn پراکندگی ذهن sporadic and dispersed mind --t'>✕--> hadaf jahat kushesh fa'aliat هدف جهت کوشش فعالیت having a target, direction, effort, activity
ts>
ts class="lsts lst1">•going from one thing to another without consistency in life باری به هر جهت
ts>
borderline personality disorder + <trms class="trms">narcisstrms>istic personality disorder [seeing people from top to down] ==> winning arguments by mixing <trms class="trms">imagitrms>nation and reality, saying everything they like to others
--> (donya-e zehni) a mental <trms class="trms">worldtrms> in which <trms class="trms">imagitrms>nation and reality are not distinguish (~-> lying)
(a nontherapeutic approach) to turn the borderline into <trms class="trms">storytrms>teller:
ts class="lsts lst1">•dis<trms class="trms">socitrms>ation --<tpt>intotpt>--> impossible as<trms class="trms">socitrms>ation
ts>
ts class="lsts lst1">•disconnection as a state of consciousness --<tpt>intotpt>--> impossible connection
ts>
ts class="lsts lst1">•lying as a feature --<tpt>intotpt>--> <trms class="trms">fabutrms>lation
ts>
ts class="lsts lst1">•manipulative behavior --<tpt>intotpt>--> <trms class="trms">articulattrms>ive
ts>
ts class="lsts lst1">•<trms class="trms">demandtrms> --<tpt>intotpt>--> performance
ts>
ts class="lsts lst1">•chaotic identity --<tpt>intotpt>--> chaotic <trms class="trms">imagitrms>nation
ts>
ts class="lsts lst1">•ذهن پراکنده (sporadic mind) --<tpt>intotpt>--> ذهن انحرافی (deviant mind)
ts>
ts class="lsts lst1">•sensitivity (of thin or no psychological skin) --<tpt>intotpt>--> sensibility
ts>
ts class="lsts lst1">•
ts>
a therapeutic approach to borderline personality:
ts class="lsts lst1">•dialectical behavior therapy (<--tn'>?-- mindfulness)
ts>
ts class="lsts lst1">•
ts>
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t'>%notes on t class='at'>#t>workshop of <trms class="trms">questiontrms> (HWD)
-how come in my drawing class participancts couldn't even hold the pen
-participants lenzes couldn't focus, the words were in b<trms class="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurtrms> and in disarray
-i had to stop free as<trms class="trms">socitrms>ations and <trms class="trms">stagtrms>gerings, and return to the task at hand
-it was like teaching a new <trms class="trms">languagetrms>
-i was trying to share my methorodlogy, <trms class="trms">specifitrms>cly. not a jam session
-is it neccesory or <trms class="trms">intertrms>esting to learn eachother <trms class="trms">methodtrms>logies in order to get involved and engagned in eachother practicestn'>? maybe not --> go back to re<trms class="trms">presentrms>tational tools --are re<trms class="trms">presentrms>tational tools the best we havetn'>? or maybe, structurally we can't give workshop in apass HWDs or endweeks, because participants are not there by free will that is usually mobilising them to look for and join a workshop that they are <trms class="trms">intertrms>ested in.
t'>%(am Itn'>?) ‘coming back with advices’ in my work [[t class='at'>#t>Esta]]
is it <trms class="trms">intertrms>esting for me or my research to think about how we moved that plant around in the 4th floortn'>?
trcls class='strcls'>*trcls>moving plantstrcls class='strcls'>*trcls> is risky
as backdrop for human activity
passively vegetating
making local and global connections: which local or global connections was made (by Sina, Xiri and Esta moving the plant)tn'>? (how the plant was re<trms class="trms">posittrms>ioned in our) making of public common spaces
-practices of concern
(attentive to the plant that was a) shared “thing” between us
what was mediated, navigated and <trms class="trms">articulattrms>ed with that plant in apass 4th floortn'>?
(with this i am trying to ask about the) kinds of <trms class="trms">imagitrms>native <trms class="trms">worldtrms>-making at work
gathering forces
-
the mice, and the pattern of rice, how did we become the <trms class="trms"nttrm="already,spread">readtrms>er of mice's texttn'>? --> <trms class="trms"nttrm="already,spread">readtrms>er is always always constructed.
the mice disconnected us from global digital <trms class="trms">networktrms>s and wrote something on the floor...
(which objects of our <trms class="trms">systrms>tems design supporting some and not others) leaving out what are locally perceived as “nonpeople” can mean nonworking <trms class="trms">systrms>tem. (biologists not seeing their secretaries as doing real <trms class="trms">scietrms>nce, artists in apass not seeing the mice doing real work, etc.)
--> trcls class='strcls'>*trcls>(Leigh Star's) “ethnography of infrastructure”trcls class='strcls'>*trcls> -infrastructure is both <trms class="trms">relationtrms>al and <trms class="trms">ecologtrms>ical, both transparent and opaque. it is part of the balance of action, tools, and the built environment. [trcls class='strcls'>*trcls>]infrastructure: a <trms class="trms">denstrms>e <trms class="trms">intertrms>woven fabric of shared visions of possible and acceptable dreams (of the inovative, as <trms class="trms">techntrms>iques, knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms>, know-how, and the institutions).
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my previous <trms class="trms">lecturtrms>es have been <trms class="trms">communtrms>icating something I don't quite understand to an audience that doesn't want to know. but still somehow they became not in<trms class="trms">differentrms>t to my madness and we managed to establish lines of <trms class="trms">intertrms>est and <trms class="trms">intertrms>ference (=/= restoring the phalus to its proper place, or getting a <trms class="trms">memtrms>bership)
i am building another wit =/= you know when you are on some kind of auto-<trms class="trms">respontrms>d, those smart fast answers. my wits take ages to come through. in a way i have been slowing down certain kinds of wit. that's also why it is so easy to silence me.
i have been also busy with the timing of understanding. how to keep understanding open and ongoingtn'>? there is this standard general sense that becomes very upset when things are not immediately understood (t class='at'>#t>double-click democratization of <trms class="trms">communtrms>ication,) my workings have been perhaps invested in keeping my own (not-fully-)understood alive for a while. if things were instantly understandable we wouldn't be here.
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<trms class="trms">questiontrms> at Hoda
how to make her <trms class="trms">intertrms>ested in <trms class="trms"><trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>phystrms>icstn'>? in queer studies and practices
physics is the river of <trms class="trms">phenomentrms>a
<trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>: above, among, beyond
<trms class="trms">ontotrms>logical commitment to:
sense of <trms class="trms">wondertrms>
sense of sadness
sense of madness
what (else) <trms class="trms">literatrms>ture can be if not elegytn'>?
sonic level of sign-making and significance in her act
soft-spoken adjectives
“sigh”: <trms class="trms">poetrms>try's start-up engine, aaaahh
somewhere between lament and mourning
proper address of the mother
which ‘s<trms class="trms">cenetrms> of <trms class="trms">moderntrms> or classical <trms class="trms">languagetrms>’ you are openingtn'>?
‘sigh’ is important, sigh initiates (many in<trms class="trms"nttrm="cluster,club">clutrms>ding german and iranian) <trms class="trms">literatrms>ture
iranian <trms class="trms">histotrms>rical comfort zones
where <trms class="trms">literatrms>ture starts with sigh
when and how did you learn to sightn'>?
sigh is from the family of the specialized <trms class="trms">languagetrms>s of <trms class="trms">complaintrms>ingtn'>?
temporal climate of your re<trms class="trms">memtrms>brance (as mourning) --> related to the <trms class="trms">pasttrms>tn'>?
mourning and <trms class="trms">memtrms>ory are sojourn for her
incorporating the object of (her) loss
(holding <trms class="trms">ontotrms>) the unhappy objects of <trms class="trms">differentrms>ce
<trms class="trms"nttrm="danger,stranger">angertrms>, pain, misery, ...
which (good or bad) feelings saturates her <trms class="trms">poetrms>mtn'>?
<trms class="trms">questiontrms> of saturation
which feelings modified by which <trms class="trms">poetrms>tics sutures which woundstn'>? زخمبندی
or to be more psychoanalytically correct: where is the woundtn'>?
my own affirmative exposure of the unhappy effects of her <trms class="trms">poetrms>try
what is the image of the ‘better life’ in her <trms class="trms">poetrms>trytn'>?
somehow in the <trms class="trms">literatrms>ry habitus she is moving, the o<trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>in of descriptive/inscriptive saying is made by an initial violation
Hoda's <trms class="trms">poetrms>m, which energies does it unleash in hertn'>?
sokhan-e ranj سخن رنج
شعر غنایی Lyric <trms class="trms">poetrms>try, a formal type of <trms class="trms">poetrms>try which is defined by or dedicated to expressing so-called personal emotions or feelings.
the Lyre, a string <trms class="trms">instrutrms>ment in <trms class="trms">Greektrms> classical antiquity, is tuning the <trms class="trms">techntrms>icality of this ‘form’
<trms class="trms">histotrms>rical <trms class="trms">contingentrms>cies of “personal feelings”
tn'>?what is more singular than your “personal” highs, trips, crashes, “feelings” ==> a text telling about itself (its ownmost experience of something that is radically singular)
-<trms class="trms">rhetortrms>ic of singularity
-(my point is that the expression of your) innermost experience (is often signed by someone else)
--> “distributed biographies,” thinking about <trms class="trms">socitrms>ality of perception
her <trms class="trms">poetrms>m is her textual body (<--> sexual body)
ecstasy
is subjectivity (permanently for Hoda) ecstatictn'>?
this is the <trms class="trms">questiontrms> of ‘where is the subject’tn'>? <trms class="trms">accordtrms>ing to <trms class="trms">differentrms>t practices with ecstasy we are outside ourselves. (in <trms class="trms">religtrms>ion that is precisely where the ‘inside’ is located)
-permanent or structural ecstasy is clearly political
-ecstasy is disruptive
how much should I be invested or <trms class="trms">intertrms>ested as a friend for your happiness and wellbeingtn'>?
ts class="lsts lst1">•fellow-feeling
ts>
ts class="lsts lst1">•<trms class="trms">symtrms>pathy (is expressed by:) returning feeling with like feeling
ts>
Sina: if a thinking makes you sad, that thinking is probably wrongtn'>?
within the <trms class="trms">rhetortrms>ic of <trms class="trms">integrtrms>ation a usual terrifying point is in which the duty of the migrant is to attach to a <trms class="trms">differentrms>t, happier object
the future of reattachment --> Hoda
-in this <trms class="trms">integrtrms>ative <trms class="trms">narrattrms>ive, I have to be careful with assumptions that good feelings are open and bad feelings are closed
bad feelings are seen as orientated toward the <trms class="trms">pasttrms> =/= my work on <trms class="trms">pasttrms>
she said “here is the English-one” meaning the English <trms class="trms">translattrms>ion of her <trms class="trms">poetrms>m
--> in the last five years i have been rifting between the difficult space between “here the <trms class="trms">Farsitrms>-one” and “here the English-one”
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t class='at'>#t>semester, seminar study the “s<trms class="trms">cenetrms> of <trms class="trms">writtrms>ing”
keywords: deconstruction, fabrication, <trms class="trms">articulattrms>ion, plasticity
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[week 1,2,3] encounters between psychoanalysis, deconstruction, <trms class="trms">writtrms>ing, concepts of <trms class="trms">languagetrms>:
ts class="lsts lst1">•Derrida --> Freud / “Freud & the S<trms class="trms">cenetrms> of <trms class="trms">Writtrms>ing” (43 pages)
ts>
ts class="lsts lst1">•Fleming --> Derrida / “Cultural Graphology <trms class="trms">Writtrms>ing After Derrida” (first chapter: trgt hghlght 1'href='?q=T'>The Psychopathology of <trms class="trms">Writtrms>ing, 29 pages)
ts>
ts class="lsts lst1">•the schemas of text and the trace, Malabou on plasticity [=/= elasticity] (change of the paradigm of <trms class="trms">writtrms>ing as developed in Derrida's Grammatology with the new paradigm of plasticity, her <trms class="trms">intertrms>est in <trms class="trms">relationtrms> between form, <trms class="trms">materitrms>ality and meaning) / “Plasticity at the Dusk of <trms class="trms">Writtrms>ing” (28 pages)
ts>
[week 4] 20th century <trms class="trms">scietrms>nces and philosophies, <thdf class='thdf'>the notion ofthdf> fabrication of concepts:
ts class="lsts lst1">•Xin Wei --> Whitehead / “Whitehead's <trms class="trms">Poetrms>tical Mathematics” (19 pages)
ts>
[week 5] on <trms class="trms">articulattrms>ion:
ts class="lsts lst1">•Deleuze and Guattari / “A trgt hghlght 1'href='?q=T'>Thousand Plateaus” (chapter 3: Double <trms class="trms">Articulattrms>ion, 32 pages)
ts>
[week 6] feminist and women studies, s<trms class="trms">cenetrms> of <trms class="trms">writtrms>ing:
ts class="lsts lst1">•<trms class="trms">aesthettrms>ic tentacularity: Lindsay Kelley & Eva Hayward / “Carnal Light”
ts>
[week 7] digital media:
ts class="lsts lst1">•Flusser on hypertext / “Does <trms class="trms">Writtrms>ing Have a Future” (chapter: Supertext, 6 pages)
ts>
ts class="lsts lst1">•Bolter / “<trms class="trms">Writtrms>ing Space” (chapter 3 <trms class="trms">Writtrms>ing as <trms class="trms">trgt hghlght 1'href='?q=T'>Techntrms>ology, 13 pages)
ts>
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t class='at'>#t>workshop little <trms class="trms">fabletrms>s of practice, second day <trms class="trms">storytrms>telling
(proposed initially to Lili:) t class='at'>#t><trms class="trms">imagitrms>ne and describe an alien <trms class="trms">worldtrms> where its populace don't practice ‘knowing’
with this practice we get into <trms class="trms">questiontrms>s of (--without directly addressing/announcing them we will provoke a better understanding of what we might think of them:)
ts class="lsts lst1">•knowing --> (the inseparability of) knowing, being, and doing
ts>
ts class="lsts lst1">•the ‘<trms class="trms">suppostrms>’ of the <trms class="trms">suppostrms>ed to know
ts>
ts class="lsts lst1">•<trms class="trms">rhetortrms>ics, and intrinsicality (“on the inside”)
ts>
ts class="lsts lst1">•<trms class="trms">respontrms>se --> (‘knowing’ =) <trms class="trms">differentrms>tial accountability =/= <trms class="trms">differentrms>tial <trms class="trms">respontrms>siveness
ts>
ts class="lsts lst1">•environment
ts>
ts class="lsts lst1">•description (discursive significance)
ts>
ts class="lsts lst1">•<trms class="trms">worldtrms>, and sense-making
ts>
ts class="lsts lst1">•<trms class="trms">geometrms>try (and -metry)
ts>
ts class="lsts lst1">•(intelligibility and) <trms class="trms">materitrms>ality enacted --> <trms class="trms">questiontrms> of discourse
ts>
ts class="lsts lst1">•<trms class="trms">epistemtrms>ology
ts>
ts class="lsts lst1">•conceptions of space and time
ts>
ts class="lsts lst1">•reflection (as a <trms class="trms">pervtrms>asive <trms class="trms">tropetrms> of knowing) [mirroring, imitation, reflection, <trms class="trms">tropetrms>s of “sameness"]
ts>
ts class="lsts lst1">•<trms class="trms">materitrms>al discursive evolving
ts>
ts class="lsts lst1">•<trms class="trms">mattertrms>ing; <trms class="trms">mattertrms> and intelligibility, <trms class="trms">epistemtrms>e and <trms class="trms">techntrms>e, macro and micro,
ts>
ts class="lsts lst1">•
ts>
the workshop is in a way about the <trms class="trms">tropetrms> of knowing, <trms class="trms">ontotrms>logy of knowing
(ways of) knowing entangled with mode of being
(with which creaturetn'>?) <trms class="trms">mattertrms>'s dynamism is intrinsic to its biodynamic way of being (--Barad--> for brittlestar everything is intrinsic)
(creatures that) constantly changing its <trms class="trms">geometrms>try and its topology --> ongoing reworking of bodily boundaries
(our, and an alien critter's “it”’s) discoursive practices: boundary-drawing practices by which it <trms class="trms">differentrms>tiates between “itself” and the “environment” ==> making sense of its <trms class="trms">worldtrms> [--> <thdf class='thdf'>that is whythdf> i am <trms class="trms">intertrms>ested in the (bettertn'>?) <trms class="trms">articulattrms>ion of “<trms class="trms">differentrms>ces” (= boundary-making practices, our “<trms class="trms">differentrms>tial productions”) that we are making, as a way of getting into eachother discourses ~~and--> (its) ongoing <trms class="trms">materitrms>alization --> trcls class='strcls'>*trcls><trms class="trms">differentrms>tial <trms class="trms">materitrms>alizationtrcls class='strcls'>*trcls> (is discursive; Barad)]
ts class="lsts lst1">•patterns of <trms class="trms">differentrms>ce
ts>
ts class="lsts lst1">•I am against the ‘frictionless <trms class="trms">narrattrms>ive space’ (in the absence of the dominant <trms class="trms">storytrms>) where “everything” (therefore nothing) is possible
ts>
(the workshop engages in thinking) <trms class="trms">intertrms>twined practices of knowing and being
[this practice of <trms class="trms">storytrms>telling might be relevant for those invested in <trms class="trms">questiontrms>s of: knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms> production, speculative theory, <trms class="trms">situtrms>ated bodies critique, <trms class="trms">situtrms>ated knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms>s critique, being ‘of’ the <trms class="trms">worldtrms>,]
-to think creatures/beings that have evolved in <trms class="trms">intratrms>-action with their environment
-to <trms class="trms">questiontrms> and examine the <trms class="trms">ontotrms>logical issues: the locus of knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms> is presumed never to be too far removed from the human. in the workshop we re<trms class="trms">imagitrms>ne the locus of knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms> in other location that nonhuman might occupy
==> a better account for the trcls class='strcls'>*trcls><trms class="trms">ontotrms>logy of knowingtrcls class='strcls'>*trcls> =/= merely ‘welcome’ dispossessed Others (women, slaves, <trms class="trms">childtrms>ren, <trms class="trms">animaltrms>s, and other exiles from the land of knowers) into the <trms class="trms">foldtrms> of knowers [no! no!]
ts class="lsts lst1">•to challange “I think therefore I am”: <thdf class='thdf'>the idea thatthdf> the “<trms class="trms">worldtrms>” is an idea that exists in the human mind --> knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms> making is a not mediated activity =/= (Barad's) “direct <trms class="trms">materitrms>al engagement”
ts>
ts class="lsts lst1">•(the workshop begins with a <trms class="trms">posittrms>ion that believes:) knowing is a distributed practice that in<trms class="trms"nttrm="cluster,club">clutrms>des the larger <trms class="trms">materitrms>al arrangement [then isn't the practice of <trms class="trms">writtrms>ing insufficienttn'>?]
ts>
after the first round we can ask: what do you need (un)know to <trms class="trms">writtrms>e/think that <trms class="trms">storytrms>tn'>? or, what do you need to forget/unlearn in order to be able to think/<trms class="trms">imagitrms>ne that <trms class="trms">worldtrms>tn'>?
another round of the workshop could be: t class='at'>#t><trms class="trms">imagitrms>ne and describe an alien <trms class="trms">worldtrms> where there is no ‘mediation’ or activities that are not ‘mediated’
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because of working on ajayeb, i am becoming a “de<trms class="trms">finittrms>ionist,” or “de<trms class="trms">finittrms>ionologist” (not in the classical sense of concept theory)
a de<trms class="trms">finittrms>ion i give is a local abstraction, even when it is making boundaries for a dispersed or global concept, it is still a <trms class="trms">situtrms>ated knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms>. that means it might be <trms class="trms">categtrms>orical but not applicable outside this particulare niche of space and time, whether it is in a bar in a conversation with Eszter or when accessed in my hypertext
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committed to the imperative of the <trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">Rigtrms>, things not to do in the pop-up <trms class="trms">booktrms>:
ts class="lsts lst1">•use as ironic: incongruity in expectations of what is ment and what it will mean in advance
ts>
ts class="lsts lst1">•use to <trms class="trms">symtrms>bolize: as a way of not dealing with sujet <trms class="trms">suppostrms>é savoir
ts>
ts class="lsts lst1">•use of ana<trms class="trms">morphtrms>ic gaze: a non-diffractive optical <trms class="trms">systrms>tem
ts>
--> to be careful (or keep in check) with sequential <trms class="trms">palitrms>ndromic notion of pop-up <trms class="trms">booktrms>, to deal with the parsable seesaw motif in<trms class="trms">herittrms> in the pop-up <trms class="trms">booktrms> Blickmaschin
ts class="lsts lst1">•use hylo<trms class="trms">morphtrms>ic: assumes form is inscribed <trms class="trms">ontotrms> passive <trms class="trms">mattertrms> (by an <trms class="trms">agentrms>t with a design in mind)
ts>
ts class="lsts lst1">•
ts>
(relevance should be worked) non-ironic non-<trms class="trms">symtrms>bolic non-ana<trms class="trms">morphtrms>ic non-<trms class="trms">palitrms>ndromic non-hylo<trms class="trms">morphtrms>ic (tn'>?)
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towards <trms class="trms">writtrms>ing the end of apass dossier
ts class="lsts lst1">•practices: workshops, (bow and arrow,) ajayeb.net, <trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>s --> pop-up <trms class="trms">booktrms>, notes, <trms class="trms">routintrms>es, <trms class="trms">excesstrms>,
ts>
ts class="lsts lst1">•<trms class="trms">trajecttrms>ory: bibliography, <trms class="trms">wondertrms>, <trms class="trms">ongoingnesstrms>, <trms class="trms">ontotrms>logy,
ts>
ts class="lsts lst1">•productions: study as artwork, <trms class="trms"nttrm="already,spread">readtrms>ing as artwork, bottom-top approach to <trms class="trms">writtrms>ing,
ts>
ts class="lsts lst1">•findings: every research practice: must in<trms class="trms"nttrm="cluster,club">clutrms>de “body image”, must in<trms class="trms"nttrm="cluster,club">clutrms>de “the image of creativity” especially if you are iranian, must employ <trms class="trms">ontotrms>logical attention to <trms class="trms">differentrms>tial productions, must rework de<trms class="trms">compostrms>e redefine its root-<trms class="trms"><trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>phortrms>s, must give extensive <trms class="trms"><trms class="trms">equiptrms>trms>ment <trms class="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listtrms>, must trace its <trms class="trms">socitrms>al connections in a wider <trms class="trms">ecologtrms>y of practices, must in<trms class="trms"nttrm="cluster,club">clutrms>de a critique of <trms class="trms">techntrms>ology,
ts>
ts class="lsts lst1">•moments of com<trms class="trms">posittrms>ion: a s<trms class="trms">cenetrms> animated by some quality, or... taking place as accidents (or not)
ts>
key <trms class="trms">literatrms>ture, magic wands:
1st <trms class="trms">stagtrms>e:
ts class="lsts lst1">•Richard Sennett: Flesh and Stonne --> learning about body image
ts>
ts class="lsts lst1">•Manuel Delanda: A 1000 Years of Nonlinear <trms class="trms">Histotrms>ry --> learning about <trms class="trms">materitrms>al <trms class="trms">histotrms>ries
ts>
ts class="lsts lst1">•Eduardo Kohn: How Forests trgt hghlght 1'href='?q=T'>Thinks --> learning about <trms class="trms">semiotrms>tics
ts>
ts class="lsts lst1">•trgt hghlght 1'href='?q=T'>Timothy Morton: <trms class="trms">Sublimtrms>e Objects --> learning about <trms class="trms">ontotrms>logy
ts>
ts class="lsts lst1">•Avital Ronnel: (<trms class="trms">lecturtrms>es and articles) --> learning about <trms class="trms">poetrms>tics
ts>
ts class="lsts lst1">•Donna Haraway: (<trms class="trms">lecturtrms>es and articles) --> learning about <trms class="trms">rhetortrms>ics
ts>
2nd <trms class="trms">stagtrms>e:
ts class="lsts lst1">•Martha Kenney: <trms class="trms">Fabletrms>s of Attention --> trcls class='strcls'>*trcls>rationality: mixture of the highly rational and the highly fantastic
ts>
ts class="lsts lst1">•Karen Barad: Posthumanist Performativity, Invertebrate Visions --> learning about <trms class="trms">apparatustrms>
ts>
ts class="lsts lst1">•Eva Hayward: visualizing <trms class="trms">apparatustrms>es --> her <trms class="trms">intertrms>est in optics, in the optics in which marine invertebrates and people come together through visualizing <trms class="trms">apparatustrms>es
ts>
ts class="lsts lst1">•Vinciane Despret: trgt hghlght 1'href='?q=T'>The Becomings of Subjectivity in <trms class="trms">Animaltrms> <trms class="trms">Worldtrms>s --> learning about <trms class="trms">anthroptrms>o-<trms class="trms">zootrms>-genetics
ts>
ts class="lsts lst1">•Kathleen Stewart: nonre<trms class="trms">presentrms>tational theory --> other ways of description
ts>
ts class="lsts lst1">•Katie King: <trms class="trms">techntrms>ologies of <trms class="trms">writtrms>ing --> a better thinking of locals and globals
ts>
ts class="lsts lst1">•
ts>
(curiosity ==>) having to figure out how to do something that i don't al<trms class="trms"nttrm="already,spread">readtrms>y know how to do:
ts class="lsts lst1">•<trms class="trms">ongoingnesstrms> of collective practices of knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms> and concern
ts>
ts class="lsts lst1">•talking about (what is going on with) ajayeb
ts>
ts class="lsts lst1">•paying attention to <trms class="trms">differentrms>tial <trms class="trms">ontotrms>logies
ts>
ts class="lsts lst1">•the stuff that happens through face-to-face colleagueship
ts>
ts class="lsts lst1">•to be in productive alliance
ts>
ts class="lsts lst1">•
ts>
unalianated critical work = art
Seifee wants to say something
something wants to say Seifeetn'>?
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i like us to be <trms class="trms">skiltrms>led at
ts class="lsts lst1">•objective perception
ts>
ts class="lsts lst1">•5 minute perception
ts>
ts class="lsts lst1">•<trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>orously passionate perception
ts>
ts class="lsts lst1">•<trms class="trms">rhetortrms>ical perception
ts>
ts class="lsts lst1">•sacred perception
ts>
ts class="lsts lst1">•devilish perception
ts>
ts class="lsts lst1">•queer non-perception
ts>
ts class="lsts lst1">•having a taste for iranian stuff perception
ts>
ts class="lsts lst1">•
ts>
--> poly<trms class="trms">skiltrms>led web of friends
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t class='at'>#t>Bambi's mother studies:
ts class="lsts lst1">•other <trms class="trms">storiestrms> possibility, <trms class="trms">pasttrms> and <trms class="trms">histotrms>ry, performative approach to film
ts>
ts class="lsts lst1">•politics of <trms class="trms">memtrms>ory, and <trms class="trms">affecttrms>
ts>
ts class="lsts lst1">•patterns of re<trms class="trms">memtrms>brance =/= event recall
ts>
ts class="lsts lst1">•
ts>
three <trms class="trms">childtrms>hood <trms class="trms">memtrms>ories, <trms class="trms">storiestrms>, from elementary school:
ts class="lsts lst1">•the <trms class="trms">mimetrms> of “you think (too much)”
ts>
ts class="lsts lst1">•the weird pro hit on the coming ball
ts>
ts class="lsts lst1">•peeping into the toilet
ts>
ts class="lsts lst1">•
ts>
my <trms class="trms">childtrms>hood recognizing:
ts class="lsts lst1">•filaments (hypha, hyphae, تار) of spider webs
ts>
ts class="lsts lst1">•patterns of ants
ts>
ts class="lsts lst1">•motion color b<trms class="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurtrms>ings --> that <trms class="trms">presentrms>t is “physical if the eye is quick enough” (Stevens)
ts>
ts class="lsts lst1">•
ts>
the ways i was engaged as a <trms class="trms">childtrms> in scope-<trms class="trms">apparatustrms>, micro-macro scales
what other <trms class="trms">storiestrms>, re<trms class="trms">memtrms>brances of the <trms class="trms">pasttrms> are possibletn'>?
-<trms class="trms">differentrms>t <trms class="trms">apparatustrms>es of attention, reconstruction, and <trms class="trms">storytrms>telling, that are <trms class="trms"><trms class="trms">equiptrms>trms>ped to hold diffractive patterns of ‘that which comes to mind’
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can we care for “iranians” without “for iran”tn'>?
(i can't care less about Iran)
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perhaps artistic research is all about playing cat's cradle (=/= autism) : (you have all <trms class="trms">sorttrms>s of limbs, even phantom limbs) you must learn sustaining the rhythm of accepting and giving, (collaborative) patterning (that requires passion and action) [this is one <trms class="trms">skiltrms>l that <trms class="trms">mattertrms>s a lot, what i have been trying to teach myself above anything else in the last years] [i am playing that game with Haraway, joining her (and others) in <trms class="trms">thicktrms>, collaborative patterning; generous knottings; <trms class="trms">thicktrms>ening the knots, relaying a mutated and re<trms class="trms">situtrms>ated pattern for the next play]
ts class="lsts lst1">•getting the knot, proposing another
ts>
ts class="lsts lst1">•you must learn how to hold still
ts>
ts class="lsts lst2">◦(more and more) in <trms class="trms">differentrms>t <trms class="trms">materitrms>al and conceptual grains of detail and resolution
ts>
ts class="lsts lst1">•the most important thing in research practices is this patterning, <trms class="trms">networktrms>s reenacted (Katie King)
ts>
(Lili's kiss project was about that, blocked <trms class="trms">intertrms>subjectivity, a <trms class="trms">mattertrms> of “learning to be <trms class="trms">affecttrms>ed”; can i say that Lili's issue is with the lack of [psychological, or psychic] dialoguetn'>? a <trms class="trms">languagetrms> that no longer carries <trms class="trms"><trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>phortrms> displaces the <trms class="trms"><trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>phortrms>ical drive: acting out the soul's <trms class="trms"><trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>phortrms> in direct [non<trms class="trms">verbtrms>al] action. the breath in Lili's work, is the same in her suffocated kiss and scream performance, once hold in and one unleashed, lack of a “breather,” of a “converser,” of a partner in cat's cradle.)--[i like to propose a repatterning: in research environments we play a lot “catch me if you can”: to catching you in action, to capture your ‘knowing’ in action, to capture eros or logos in act, --> t class='at'>#t>beauty is <trms class="trms">intertrms>ested in action]
ts class="lsts lst1">•it is about “understanding living with contra<trms class="trms">dictitrms>on” : making choices without necessarily turning the other choices into something an enemy does --> important for collective research life; “[we] need each other's extremes”; trcls class='strcls'>*trcls>our activisms are not the sametrcls class='strcls'>*trcls>: to open up to our extremes, to open up to what you are not sure of --> to find ways to be in productive alliance (=/= <thdf class='thdf'>the notion thatthdf> everybody has to do everything [tell Xiri])
ts>
ts class="lsts lst1">•(educating oneself) actually know how to explain what somebody else said and not just what you saidtrcls class='strcls'>***trcls> --> figuring out how to disagree with each other as well as agree, that no statement is going to be taken as evidence of being the enemy (--> we face this in apass)
ts>
ts class="lsts lst1">•learning how to recognize <trms class="trms">authortrms>ity (as a mentor and participant) (the problem of the inability to deal with <trms class="trms">authortrms>ity, common in early feminist movement, traces in Xiri) --> being alert to how hierarchy shut people up that one don't acknowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms> the hierarchies that emerge out of that trcls class='strcls'>*trcls>{alarm ==> hierarchy}trcls class='strcls'>*trcls>
ts>
ts class="lsts lst1">•in apass i am trying to re<trms class="trms">memtrms>ber what my peers are doing, and when i see things i think of them, and they are in my <trms class="trms">citatrms>tion <trms class="trms">networktrms> (they are all over ajayeb.net) and i am aware of what they have told me. words they are inventing are in my <trms class="trms">vocabulartrms>y too (<thdf class='thdf'>that is whythdf> i am so energetic calling in Xiri's <trms class="trms">categtrms>ory change --> for example “generous suspicion”)
ts>
ts class="lsts lst1">•collective research environment works by <trms class="trms">networktrms>strcls class='strcls'>*trcls> (--> a problem with apass)
ts>
[trcls class='strcls'>*trcls>]<trms class="trms">epistemtrms>ology = <trms class="trms">storiestrms> knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms>s tell
sometimes practices <trms class="trms">demandtrms>:
ts class="lsts lst1">•ex<trms class="trms"><trms class="trms"nttrm="cluster,club">clutrms>sitrms>ve expertise (~ focus)
ts>
ts class="lsts lst1">•extensive scholarship ==> linking and speculating
ts>
ts class="lsts lst1">•attaching unexpected <trms class="trms">agentrms>cies and territories to each other
ts>
(better) understanding the mechanisms and <trms class="trms">affecttrms>s of in<trms class="trms"><trms class="trms"nttrm="cluster,club">clutrms>sitrms>on and ex<trms class="trms"><trms class="trms"nttrm="cluster,club">clutrms>sitrms>on in <trms class="trms">communtrms>ities of practice
for example in apass (we are dealing with):
ts class="lsts lst1">•suffer <== <trms class="trms">mutualtrms> incomprehensions
ts>
ts class="lsts lst1">•pain <== heterogeneous knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms> <trms class="trms">worldtrms>s
ts>
ts class="lsts lst1">•<trms class="trms"nttrm="danger,stranger">angertrms> <== unevenly distributed power
ts>
ts class="lsts lst1">•fatigue <== exposure to intensity
ts>
ts class="lsts lst1">•tension <== <trms class="trms">differentrms>t <trms class="trms">styles of knowingtrms>
ts>
unacknowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms>d suffering --(in <trms class="trms">pasttrms> and <trms class="trms">presentrms>t)t class='at'>@t>Hoda--> as well as pleasures
(what do you make out of <trms class="trms"nttrm="already,spread">readtrms>ing your gender <trms class="trms">materitrms>altn'>?)
<trms class="trms">Greektrms> brainwomb
feminism ~/= feminist theory-->{highly diverse, located in many domains of practices in and out of the university, and understood to be this highly diverse activity}
the talks i have been giving are done by someone with a kind of mind and soul that just makes connections fast. i work orally. the <trms class="trms">lecturtrms>es are heavily prepared (and some important ways unprepared in the manner of its performance: all those connections happening during the talk not knowing them beforehand, they happen by the encountertrcls class='strcls'>*trcls>) and full of cue (سخن رهنما، ايماء، اشارت) and quirk (تزئينات، تناقض گويى، تغيير ناگهانى فکر). my notes and scripting are invisible to my audience, but they are there at work. and it gets people ex<trms class="trms">citetrms>d. and that's the point. i work with confusion and ex<trms class="trms">citetrms>ment. i have not been good at laying out groundwork of <trms class="trms">skiltrms>ls, going to next level and so on. i am working with that feeling of “i am not sure what i am getting, by i think i am getting it”. i also always come back, loop again through the same <trms class="trms">materitrms>al, go back to the <trms class="trms">questiontrms> we were raising before and trcls class='strcls'>***trcls>“watch what is happening to the <trms class="trms">languagetrms>”trcls class='strcls'>***trcls>(Haraway). these are the ways my connections work. artistic and scholarly work works by trcls class='strcls'>**trcls>modes of attentiontrcls class='strcls'>**trcls> [--re<trms class="trms">memtrms>ber--> your mode of attention (= your mode of abstraction) is doing the foregrounding and the <trms class="trms">worldtrms> is not actually built that way. so you make ‘your mode of attention = <trms class="trms">worldtrms>’ to inhabit something for a certain time only to do a certain kind of work)] --(because)--> you are always jumping into the middle of something that is ongoing before you, into the middle of many conversations. you are learning how to get it in several ways at once. the hypertext that i have been building also characterizes these kinds of layering upon layering of textual work. teaching myself how to <trms class="trms">writtrms>e and how to play with ideas.
working with (Haraway's) kind of good-enough approach to a body of scholarship --> inhabiting many things that i have only got half-di<trms class="trms">gesttrms>ed (=/= through di<trms class="trms">gesttrms>ion, particular bodies of <trms class="trms"nttrm="already,spread">readtrms>ing that people need to have mastered in order to argue)
(after five years now i am) feeling myself (a little bit more) competent and confident in (some) <trms class="trms">scietrms>ntific <trms class="trms">literatrms>cy and in (some of) the <trms class="trms">skiltrms>ls of the arts and <trms class="trms">literatrms>ture --> tn'>?
after apass: apass was a safe-enough space for my inventive processes, to make <trms class="trms">intertrms>esting mistakes, but do i need a real scholarly undertaking with ajayebtn'>?
i had a lousy education, don't know still how to <trms class="trms">writtrms>e well and coherently and sustain a project. i don't have the <trms class="trms">skiltrms>ls to pull off my research as a phd, as a scholar. i need someone to work with me line-by-line. i need to go people who have <trms class="trms">seriotrms>us educations in my subject, and ask them <trms class="trms">questiontrms>s, and <trms class="trms"nttrm="already,spread">readtrms>.
and i am missing that kind of connectivity that your <trms class="trms">writtrms>ing being <trms class="trms"nttrm="already,spread">readtrms> performs. do i need an atmosphere in which my kind of <trms class="trms">writtrms>erly activities are honored and foregrounded, and expectedtn'>?
can my ajayeb beome a real scholarly project with <trms class="trms">seriotrms>usly labor-intensive student worktn'>?
hostility =/= indi<trms class="trms">gesttrms>ibility {they cannot recognize it, it is something else}--> it is not personal, but a <trms class="trms">histotrms>rical state of a discourse, and the <trms class="trms">naturtrms>e of the kinds of possibilities that being opened up or closed
(in apass) all of us fail each other in <trms class="trms">differentrms>t ways all the timetrcls class='strcls'>*trcls>
we can barely <trms class="trms"nttrm="already,spread">readtrms> each other's works/<trms class="trms">booktrms>s. but we do, and we struggle with each other's works/<trms class="trms">booktrms>s
(in apass i am catching my self giving “advice” to others---risk of the advice:) violation of their <trms class="trms">integrtrms>ity
trcls class='strcls'>*trcls>taxonomy: (constantly <trms class="trms">morphtrms>ing) tools, they work and get worked, trcls class='strcls'>*trcls>they are part of <trms class="trms">situtrms>ated conversationstrcls class='strcls'>*trcls> (~ “theory conversations” Katie King < Haraway)
(=/= some kind of enemy that you never do)
trcls class='strcls'>***trcls>almost everybody is organically part of more than one conversation at a timetrcls class='strcls'>***trcls> (Haraway)
(this is so important to recognize specially in collaborative research environments such as apass)
(in political movement:) working to a kind of clarity of ideological <trms class="trms">posittrms>ion ==> to do certain kinds of things (that are harder to do if you don't have them [those ideological <trms class="trms">posittrms>ions] in the <trms class="trms">worldtrms>) --> they are used as trcls class='strcls'>*trcls>toolstrcls class='strcls'>*trcls> to produce what got called trcls class='strcls'>*trcls>political correctnesstrcls class='strcls'>*trcls> --> always producing those who count and those who don't counttrcls class='strcls'>*trcls>
=/=tn'>? feminist movement = trcls class='strcls'>***trcls>a kind of vulnerability to not being who you thought you weretrcls class='strcls'>***trcls> : openness to risk, less of a defensiveness, less of an attack mentality, not shaping each other up into vanguards پيشقراول --> (towards thinking) <trms class="trms">differentrms>tial/op<trms class="trms">posittrms>ional consciousness (=/= father, single kind of creators)
“you can know if you are wrong in rather <trms class="trms">intertrms>esting, <trms class="trms">situtrms>ated ways”
t class='at'>@t>ttrm="Leonardo">Leo
t class='at'>@t>Maarten
[trcls class='strcls'>*trcls>]"was”: (so important for iranians [t class='at'>#t><trms class="trms">pasttrms>]) a geographical place, a place:
ts class="lsts lst1">•of pain
ts>
ts class="lsts lst1">•of fantasy
ts>
ts class="lsts lst1">•of hope
ts>
ts class="lsts lst1">•of possibility
ts>
ts class="lsts lst1">•of defeat
ts>
ts class="lsts lst1">•of breaking and building
ts>
(--> a borderland)
<trms class="trms"><trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>phortrms>s that are also real places
figurings that are also (always unequally) lived in the flesh
to think “contact zone” instead of “binary shape”
ways of living and <trms class="trms">techntrms>ologies, ways of doing the <trms class="trms">worldtrms> forcibly brought together in <trms class="trms">relationtrms>s of <trms class="trms">seriotrms>us inequality, but which do not take the simple shape of dominator and dominated
trcls class='strcls'>*trcls>“abstractions are precious and they take a huge amount of work to know how to build them well”trcls class='strcls'>*trcls>
(tn'>?how do i know when in working with ajayeb) sometimes you are required (at the same time!):
ts class="lsts lst1">•to be dead <trms class="trms">literatrms>l
ts>
ts class="lsts lst1">•to be precise
ts>
ts class="lsts lst1">•to be analytically good
ts>
ts class="lsts lst1">•to be unforgivingly <trms class="trms">techntrms>ically <trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>ht
ts>
ts class="lsts lst1">•to be flaming <trms class="trms">imagitrms>native
ts>
ts class="lsts lst1">•
ts>
trcls class='strcls'>*trcls>breakdowntrcls class='strcls'>*trcls>: where the normalizing fails ==> something else emerges
trcls class='strcls'>*trcls>every collective needs people who feel:
ts class="lsts lst1">•(a grace given to you by the structure of your cells, you don't know where it comes from:) “root sense that the <trms class="trms">worldtrms> is not dead” --> a sense that things are moving and alive and future-full
ts>
ts class="lsts lst1">•its people who feel despair (...emphasize the futurelessness of it all)
ts>
trcls class='strcls'>*trcls>!!!--> we (also) need sensibilities that are angrey at each other
(aligned with Haraway) my <trms class="trms">posittrms>ion has been that: we don't choose our sensibilities, we wake up and figure out what they are
(Haraway take on the ways we) may enginner as a <trms class="trms">specietrms>s now (tech, syntax, etc.)
to refuse the <trms class="trms">storytrms> of the apocalypse + (still) recognizing the depth of the trouble
--> Freud's thanatos غريزه مرگ, a death instinct, (it is a deep, instinctual <trms class="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurtrms>e:) trcls class='strcls'>*trcls>a <trms class="trms">pervtrms>erse pleasure in believing in inevitable fai<trms class="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurtrms>etrcls class='strcls'>*trcls>
trcls class='strcls'>*trcls><trms class="trms">transferentrms>ce is descriptively very apt for what goes on in artistic moves [<-- to be careful of]
trcls class='strcls'>**trcls>to risk a feeling of (despair, of...)
the ways some of us risk things intellectually and emotionally <trms class="trms">differentrms>t than each other
prima donna: doing whatever one does without any particular effort to nuance anything
trcls class='strcls'>*trcls>multiple impossibilities
learning from <trms class="trms">religtrms>ion, the ways of which the name of God has become an impossible <trms class="trms">categtrms>ory. both catholics and muslim shia (t class='at'>#t>islam) are wellprepared for feeling this way, some kind of recognition of impossible thing. let's take that “being good at recognizing and affirming impossible things” and bring it to the name of women. that means as soon as you name what you mean by ‘women,’ you have told some kind of really impossible lie.
(how my muslim trained sensibilities are working and <trms class="trms">mattertrms>ing in my ajayeb researchtn'>? ways to <trms class="trms">respontrms>d to trcls class='strcls'>*trcls>the deadliness and the irreplaceable liveliness of <trms class="trms">religtrms>iontrcls class='strcls'>*trcls> [کشندگی و سرزندگی یکتای مذهب], a <trms class="trms">semiotrms>tics with implosion of sign and flesh)--> (i am so happy that) i cannot not know what it is like to be in a believing <trms class="trms">communtrms>ity (a faith-based <trms class="trms">communtrms>ity)trcls class='strcls'>***trcls>
...out of your own particular little <trms class="trms">histotrms>rical traditions
trcls class='strcls'>*trcls>because my research is about ajayeb it can never only be about ajayebtrcls class='strcls'>*trcls>
you can't do feminist theory without paying attention to the details of women lives
your mode of attention to women in the <trms class="trms">worldtrms> ==(shapes)==> your mode of attention to:
ts class="lsts lst1">•the way <trms class="trms">datatrms>bases get set up
ts>
ts class="lsts lst1">•the ways <trms class="trms">intertrms>disciplinarities get <trms class="trms">crafttrms>ed
ts>
ts class="lsts lst1">•how you think about tools and genomics
ts>
my main point of my project has been about getting better at how to in<trms class="trms">herittrms> your <trms class="trms">histotrms>ries without trashing themtrcls class='strcls'>***trcls> (even figuring out how to in<trms class="trms">herittrms> a <trms class="trms">histotrms>ry that you don't want to in<trms class="trms">herittrms>)
(Islam, shyness, kindness, ajayeb, Iran, stuttering, being all too <trms class="trms"nttrm="already,spread">readtrms>y to find complexities, )
ts class="lsts lst1">•to become relaxed about predi<trms class="trms">gesttrms>ed version of ‘this is what ajayeb is about’ (or trgt hghlght 1'href='?q=T'>Tasavof, etc.) --> ‘what is going on there’ (in ajayeb) is so built-in to ideologies of many kinds (of progress, deep <trms class="trms">ecologtrms>y, of <trms class="trms">histotrms>ry, and so on)
ts>
ts class="lsts lst1">•to build a little taxonomy (in apass)
ts>
ts class="lsts lst1">•working to give up the series of self-certainties around secularism ==> giving ways to talk to the <trms class="trms">religtrms>ious ones : getting to grasp what the <trms class="trms">worldtrms> looks like in faith-based <trms class="trms">communtrms>ities (=/= check-<trms class="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listtrms> of dogma)
ts>
ts class="lsts lst1">•<trms class="trms">categtrms>ory thinking: get into <trms class="trms">differentrms>tial liveliness (with all <trms class="trms">sorttrms>s of inequalities:) trcls class='strcls'>*trcls>who gets parsed howtrcls class='strcls'>*trcls> [t class='at'>#t>archive, t class='at'>#t><trms class="trms">articulattrms>ion, t class='at'>#t><trms class="trms">storytrms>telling] (and thinking about what it means to take up these <trms class="trms">relationtrms>ships in cultures saturated with <trms class="trms">scietrms>nce and <trms class="trms">techntrms>ology)
ts>
Xiri was doing her research with <trms class="trms">categtrms>ories of victim and opressor, and now they suddenly disappeared from her work. that <trms class="trms">categtrms>ory change or <trms class="trms">vocabulartrms>y change was suspiciously effortless
trcls class='strcls'>*trcls>re<trms class="trms">memtrms>bering is an extremely creative practice (-note to Hoda-)
<trms class="trms">memtrms>ories are like ecotone کناربوم (<trms class="trms">transittrms>ion area between two adjacent eco<trms class="trms">systrms>tems)
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t class='at'>#t>(very important concept partly shaped by practices of Darwin into our lives:) “collect” --> lies (necessarytn'>?)
the frenzy of the 1700 of surveying <trms class="trms">naturtrms>e and collecting speciment ==> bioinfomatic
‘collect’ promises nontransformation
--> <trms class="trms"><trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>phortrms>s of archive, information-intense ways of thinking about life on earth
trcls class='strcls'>*trcls>“de<trms class="trms">monsttrms>ration” coined by <trms class="trms">scietrms>nce
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(with Scout Calvert) the ways the digital <trms class="trms">apparatustrms>es are working, and the kinds of tensions and creativities between the cyber infrastructures and the other kinds informational management discourses displace other <trms class="trms">booktrms> discourses trcls class='strcls'>***trcls> --> <trms class="trms">categtrms>ories explode in library practice
[Calvert donig brilliant discourse analysis of library <trms class="trms">scietrms>nces --> has direct impact on practices of <trms class="trms"nttrm="already,spread">readtrms>ingt class='at'>#t>, <trms class="trms">differentrms>t kinds of knowers]
<trms class="trms">techntrms>o-biblio-capital: <trms class="trms">techntrms>o-capital and library practices embedded in each other -->{ [trcls class='strcls'>*trcls>]<trms class="trms">techntrms>ology: assemblages of people, computers, software, discourses, <trms class="trms">techntrms>iques and workarounds that make them function; [trcls class='strcls'>*trcls>]capital: a <trms class="trms">socitrms>al arrangement in which buyers of labor power are entitled to profits and the sellers of labor power to wages and all the effects entailed in that arrangement; [trcls class='strcls'>*trcls>]<trms class="trms">techntrms>o-capital: <trms class="trms">techntrms>iques, discourse and <trms class="trms">techntrms>ologies used to <trms class="trms">naturtrms>alize and derive capital from information and information <trms class="trms">techntrms>ologies}
trcls class='strcls'>*trcls>curiosity = a small and local kind of trcls class='strcls'>*trcls>freedom[= <trms class="trms">agentrms>cy within constrain ==enabling==> <trms class="trms">skiltrms>lful meanings], curiosity resists control and has the power to defeat one's favourite self-certainties, can also be commodified for <trms class="trms">consumtrms>er culture specializing in providing private pleasure,
<trms class="trms">techntrms>o-capital objectivism: (neutrality of) collection developemnt and format choices --> power-sensitive judgments
“we will engineer ourselves out of that” --> naive <trms class="trms">techntrms>ological optimism; trcls class='strcls'>*trcls>the <trms class="trms">techntrms>ological <trms class="trms">questiontrms> is cruicial to <trms class="trms">questiontrms>s of power and knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms>trcls class='strcls'>*trcls>
-library <trms class="trms">scietrms>nce tends to <trms class="trms">posittrms>ion library as power-neutral spaces
-(Foucault: resistence to power is always <trms class="trms">presentrms>t)
“freedom to” is always disciplinary (because there is always a particular subject enjoying that) [citizen of liberal democracy who exercises the freedom of re<trms class="trms">presentrms>tative government, so much as a <trms class="trms">consumtrms>er who exercises freedom of choice of commodities]
patrons as constituent مولفه (==> new knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms> + themselves as knowers) =/= seamless information <trms class="trms">consumtrms>er discursively produced as an unmarked singular independent self-contained stable universal white male heteronormative <trms class="trms">techntrms>ophilic subject [<-- this donesn't realy exisit as a person, rather as discoursive productions]
(now) our electronic recreation is work: our every click is sur<trms class="trms">veiltrms>led, generating <trms class="trms">datatrms> about our desires and curiosities that feeds back into our formation as <trms class="trms">techntrms>o-capital subjects (t class='at'>@t>Sven's enthusiasm with <trms class="trms">socitrms>al media--how can Sven has a real chance of producing resistance knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms>tn'>?) --> this is not freedom! (-an account of freedom for one entails reciprocal unfreedom for others) --> mixtures of work and play in this new economy, (Calvert > Bateson) the <trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>-<trms class="trms">communtrms>icative <trms class="trms">naturtrms>e of trcls class='strcls'>*trcls>play[= strict rules with genuine freedom, the dual essence of play: curiosity and <trms class="trms">relationtrms>ality];
(Calvert arguing for) “knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms>-makers” who engages in creation of <trms class="trms">situtrms>ated knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms>s by activity adapting, processing and sharing knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms> within the <trms class="trms">ecologtrms>y of library <tld>~tld>= trcls class='strcls'>*trcls>bibliographic <trms class="trms">apparatustrms>trcls class='strcls'>*trcls>
(Calvert's heuristic device to <trms class="trms">imagitrms>ne what library practices might emerge:) imperfectly <trms class="trms">literatrms>te constituent seekers
-a double consciousness of play, where cognitive sensation amid multiple <trms class="trms">affecttrms>ivities are continually teased between assertion and rejection
-a doubled unconscious connoisseurship of rea<trms class="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listtrms> conventions pressured at new horizons
[Katie King]
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(women's) mini-encounters with god --> kind of <trms class="trms">materitrms>ality of god that don't fit any of the available <trms class="trms">categtrms>ories
now-but-not-then quality of continuities
Haraway's deep commitment to the ties of <trms class="trms">scietrms>nce and competence, pleasure, empowerment, ([trcls class='strcls'>*trcls>]<trms class="trms">scietrms>nce:) this <trms class="trms">crafttrms> where you did this incredibly fragile, important, hard work of asking <trms class="trms">questiontrms>s of the <trms class="trms">worldtrms> in such a way that you might have half a chance of knowing if you are wrongtrcls class='strcls'>***trcls>
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you get it “there” ==> (you have a chance of) figuring out something elsetrcls class='strcls'>*trcls>
(sustainable life ways that involve) breeds =/= factory farming
Haraway's problem with veganism's moral, who<trms class="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listtrms>ic, complex claim that they make on us (also a necessary kind of contemporary witness): that people's practices with <trms class="trms">animaltrms>s as food and fiber and work <trms class="trms">animaltrms>s, turning into nothing but museum pieces at best. vegans deadly <trms class="trms">imagitrms>nation sometimes don't get what they kill: most kinds of <trms class="trms">animaltrms>s that have long <trms class="trms">histotrms>ries in close as<trms class="trms">socitrms>ation with people.
there is no <trms class="trms">relationtrms>ship to this <trms class="trms">worldtrms> that does not involve extensive killig (Haraway)
up-to-the-minute <trms class="trms">techntrms>ologies
complicated issues around security <trms class="trms">apparatustrms>es and <trms class="trms">differentrms>t national struggles
<trms class="trms">histotrms>ries of dispossession and genocide
“do you believetn'>?" = "do you believe in a <trms class="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listtrms> of dogmatn'>?”
totally wrong <trms class="trms">questiontrms>: do you believe in Godtn'>?
[should i go to Berlin after apasstn'>?] a parochial person دهاتی (in the pressure of the <trms class="trms">seriotrms>usly elite places): you could be here, you could succeed here, but never belong here
Haraway's ‘<trms class="trms">literatrms>l’ makings:
ts class="lsts lst1">•“companion” is about whom you are at table <trms class="trms">literatrms>llytrcls class='strcls'>*trcls>
ts>
ts class="lsts lst1">•to be homo sapiens is to be in multi<trms class="trms">specietrms>s <trms class="trms">intertrms>dependencies <trms class="trms">literatrms>llytrcls class='strcls'>*trcls>
ts>
my issue with the image of the free floating meaning <trms class="trms">networktrms> popular in artists’ thinking: yes meanings foreground and background. they swirl, but they don't swirl at random
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MOU (<trms class="trms">memtrms>orandum of understanding)-->{t class='at'>@t>Esta + Zoumana + Hoda
trcls class='strcls'>*trcls><trms class="trms">memtrms>orandum: <trms class="trms">memtrms>o, reminder, note, تذکره --tn'>?--> passport : آنچه موجب یادآوری شود --> آنچه موجب دخول شود
a legal document describing an agreement between parties less formal than a contract
[1994 U.S.-North Korea nuclear pact, the MOU between Bush and Kerry for 2004 debates,]
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batlagh باتلاق
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it is (perhaps the most) important to help transform (your or my) ‘wounded-<trms class="trms">childtrms>’ to ‘<trms class="trms">wondertrms>-<trms class="trms">childtrms>’ (--> t class='at'>@t>Hoda)
[the image of the <trms class="trms">wondertrms>-<trms class="trms">childtrms> in all my workings]trcls class='strcls'>***trcls>
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ts class="lsts lst1">•accumulative: gradual increase as a whole, someone/something doing the accumulating, emphasis on the process of accumulating
ts>
ts class="lsts lst1">•cumulative: nongradual successive additives, as<trms class="trms">socitrms>ated with that which is accumulated, emphasis on the result
ts>
ad- (“in addition”) plus cumulare, “heap up”, from cumulus, “heap”
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[we need] ability to move from ‘close attention’ to ‘<trms class="trms">gesttrms>ures’ and actions on the <trms class="trms">materitrms>al <trms class="trms">worldtrms>, all the way to an as<trms class="trms">sorttrms>ment of ‘artifacts’ able to enhance cognition, sensitivity, and <trms class="trms">socitrms>ality
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Stewart
surge of signs + capital + sensoriums of public culture --> <trms class="trms">mattertrms> & image
images, when circulating things, suddenly enter the senses --> <trms class="trms">literatrms>lly make sense ==> look and smell of an incipient vitality --> immanent intensity or force ~ <trms class="trms">affecttrms>
t class='at'>#t>my coin: two-sidedness of things, virtual meeting actual, seeping <trms class="trms"nttrm="knowledge,Knowledge">edgetrms> of potentiality
common sensate <trms class="trms">affecttrms> --> shock --> “continuous trembling that haunts the stable gaze” --> images and sensibilities that constantly exceed (reason, order, and common sense) t class='at'>#t>telegram
<trms class="trms">Affecttrms>, is about something is happening, something capable of impact
ts class="lsts lst1">•sometging half noted out of the corner of the eye
ts>
ts class="lsts lst1">•something in the commonsense <trms class="trms">worldtrms>
ts>
ts class="lsts lst1">•
ts>
(that which escapes/exceeds enclosure) --> it can be put into words[tn'>?] --> to become a figure of vitality and even freedom[tn'>?]trcls class='strcls'>***trcls> t class='at'>@t>Iranians
[i welcome the reprieve (rokhsat, رخصت, a temporary relief) from] <trms class="trms">symtrms>bolic gridlock
“<trms class="trms">affecttrms> gathers its force to make image touch <trms class="trms">mattertrms>” --> image's power is the power of synaesthesia =/= collection of named “feelings” (invented in discourses of morals, ideals, and known subjectivities)
(let's study how [in Iran] raw <trms class="trms">materitrms>als are formed and exceeded -- sudden and lingering intensity of things) (which darvaze/دروازه/gate we can't and which سوراخ سوزن / surakh-e suzan / hole of needle we pass through)
[i am having always multiple <trms class="trms">booktrms>s open, at least two, is that how connection occur for metn'>? t class='at'>#t><trms class="trms">simultantrms>eity]
(Stewart) “I re<trms class="trms">memtrms>ber <trms class="trms">childtrms>hood as a collection of arresting images”
that hinge on sensory details and open <trms class="trms">ontotrms> luminous s<trms class="trms">cenetrms>s of <trms class="trms">affecttrms> [--> Feherlofia/Fehérlófia 1981, Son of the White Horse film. (we must resist calling this film “psychedelic”)
“[...]family as a <trms class="trms">visctrms>erality through screen images of”
...sudden, repetitive eruption of images of alcoholism, accidents, violence, cancers
trcls class='strcls'>*trcls><trms class="trms">techntrms>ologies of family, church, law, and nationtrcls class='strcls'>*trcls> (lay confident claim to <trms class="trms">affecttrms> as a capturable content of known and expected “feelings,” but <trms class="trms">affecttrms> itself--that which surges into view along the jumpy border of the actual and the virtual--is their raw <trms class="trms">materitrms>al and their only renewable resource. Stewart)
(a sidesteptn'>? what) brings an uncanny, alien <trms class="trms">presentrms>ce into the field of vision
trcls class='strcls'>*trcls>an object insists on being seentrcls class='strcls'>*trcls> (through the tricks of trauma, through the seductions of compulsive beauty,, , ) ~~--> <trms class="trms">aesthettrms>ic event of the senses [t class='at'>@t>Hoda]
<trms class="trms">spectatrms>cular graphics of disaster
watching: inhabiting the power of the tuned-in <trms class="trms">spectatrms>tor; becoming an active participant in [trgt hghlght 1'href='?q=T'>TV's] logic of image (production and) recognition
--t'>✕--> catharsis of mean-spirited
--t'>✕--> festering (cherkin چرکین) alienation
--trcls class='strcls'>*trcls>--> vitality of the game itself
the image on the screen <--(game)--> the walking simulacrum of <trms class="trms">socitrms>al life
the loop of the citizen as <trms class="trms">consumtrms>er
trcls class='strcls'>***trcls><trms class="trms">Mimetrms>sis in a State of Shocktrcls class='strcls'>***trcls> t class='at'>@t>Hoda
-the link between shock and a cushioned re<trms class="trms"nttrm="cluster,club">clutrms>se is direct, seductive, and <trms class="trms">mimetrms>tic
“When <trms class="trms">affecttrms> makes its jump between the visible thing, the idea, and the <trms class="trms">socitrms>al sensibility, it can leave in its wake uncanny connections between otherwise disparate states of arrest, like shock and re<trms class="trms"nttrm="cluster,club">clutrms>se گوشه نشينی” (Stewart)
t class='at'>@t>Hoda: <trms class="trms">affecttrms> jumps into view as the shock of an unassimilated trauma
cocoon room
holing up in your living room ==> “out there” ==> search for the arresting <trms class="trms">presentrms>ce
spectrality and concrete substance
(tn'>?when am i) “relaxing” the jumpy move of <trms class="trms">affecttrms>
trcls class='strcls'>*trcls>Stewart's “jump of <trms class="trms">affecttrms>”
tactile image --(satisfies)--> move of <trms class="trms">affecttrms> --(actualizes)--> something tempting/haunting
-<trms class="trms">affecttrms>ing <trms class="trms">presentrms>ce at rest
-[in glamour magazines] models frozen in time and space stare back at you in a s<trms class="trms">cenetrms> that <trms class="trms">stagtrms>es the jump from fantasy to actual body/image and back
-jump from ideal to <trms class="trms">mattertrms> to ideal
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-what to wear as the magic of <trms class="trms">affecttrms> itself
copy <tld>~tld>= contact
movies, ads, malls, car phones, daydreams,
<trms class="trms">moderntrms>ity's <trms class="trms">mimetrms>tic machine
(“middle class” [or what people thinking as “Iranians"] is not just a “norm” it is a) trcls class='strcls'>*trcls>womblike space of <trms class="trms">affecttrms>trcls class='strcls'>*trcls> (where sentimentality and <trms class="trms">intertrms>iority becomes tactile, where ideals and <trms class="trms">materitrms>ality grow to <trms class="trms">excesstrms>,) (imploding under the weight of its own <trms class="trms">literatrms>l <trms class="trms">embodtrms>iment,,,)
-(it is an <trms class="trms">affecttrms>ive space) where the hegemonic claim trcls class='strcls'>*trcls>to channel trauma into beautytrcls class='strcls'>*trcls> is actualized:
ts class="lsts lst1">•sensible, solid accumulation, family values, colorful decor, <trms class="trms">techntrms>o-gadgets, daily lottery,
ts>
ts class="lsts lst1">•constant stimulation of the senses (--> syn<trms class="trms">aesthettrms>ic images, sounds, touches, and smells)
ts>
ts class="lsts lst1">•circuitry of circulation itself
ts>
تأثر ta'asor, نتیجهی عواطف natije-y avatef
<trms class="trms">affecttrms> (<tld>~tld>= vitality/hope) ~/= (nightmare image of) soical entropy
the big, beautiful, basic, intensely sensate commodity-to-live-in
in Iran:
ts class="lsts lst1">•(the ‘public space’ or) “outside” ==> a “<trms class="trms">wildtrms>ing” s<trms class="trms">cenetrms> of crime, chaos, <trms class="trms">drugtrms>-addled <trms class="trms">monsttrms>ers, d<trms class="trms"nttrm="danger,stranger">angertrms>, disease, and decay
ts>
ts class="lsts lst1">•“inside” --overflowing-with--> s<trms class="trms">cenetrms>s of <trms class="trms">aesthettrms>ic connection
ts>
}--> <trms class="trms">anxitrms>ety is the ground over which they (both) march
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(<trms class="trms">moderntrms>ist) image-<trms class="trms">affecttrms> of the new and clean and up-to-date
the feeling of being in the middle of something big and inevitable, watching it un<trms class="trms">foldtrms>
t class='at'>#t>my dreams
the labor of looking
“Movies made for women <trms class="trms">imagitrms>ne a picture--perfect s<trms class="trms">cenetrms> of an Inside--a Home filled with tangible objects that Mean or a Self filled with the intricate dramas of dreams launched, wounded, and finally satisfied or left behind. <trms class="trms">Affecttrms> itself is laid out on the carpet like a beautiful fetish that it is okay to <trms class="trms">lovtrms>e.”
(the t class='at'>#t>telegram is littered with image-<trms class="trms">writtrms>ten signs of personal/public disaster)
the surge of <trms class="trms">affecttrms> toward the s<trms class="trms">cenetrms> of abjection --> abjection itself is felt as a contagion --> Navid's comments turned into stickers
-fascination of catastrophe
-something pleads to be touched
-the act of looking at the telegram's forward: my desire is your desire and we are all together in the mass desire
-images on telegram offer <trms class="trms">affecttrms>s to <trms class="trms">mimetrms>, lines of vitality to follow, intimate secrets to plumb, tips to imbibe for safety or good health or the search for things new and vibrant with collective envy
-browsing telegram, we're trudging the rough terrain of bodies, <trms class="trms">sensutrms>ous accumulation, impact
“Sometimes when you hear someone scream it goes in one ear and out the other. Sometimes it passes <trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>ht into the middle of your brain and gets stuck there.”
(cryptic and as) crystal clear as a scream
[a <trms class="trms">questiontrms> or something else] lodged in a tactile sensate <trms class="trms">anxitrms>ety --> <trms class="trms">aesthettrms>ic s<trms class="trms">cenetrms> (of the senses) --> s<trms class="trms">cenetrms> --> shape
(<trms class="trms">anxitrms>ety has to do with the sensate and tactile and opens <trms class="trms">ontotrms> asthetic)
(some do this all the time [unknown shock of <trms class="trms">anxitrms>ety in the morning]:) morning --> mourning --> sudden d<trms class="trms"nttrm="already,spread">readtrms> and start scanning () () [], (trauma as an) everyday walking path
traumatic realism: a figuring that, like traumatic <trms class="trms">memtrms>ory, fails to re<trms class="trms">presentrms>t the inflicting force as an object in a <trms class="trms">symtrms>bolic order and therefore feels compelled to <trms class="trms">literatrms>lly re-<trms class="trms">presentrms>t it over and over, trcls class='strcls'>*trcls>miming the o<trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>inal haunting impact.trcls class='strcls'>*trcls> (Stewart > Hal Foster)
-the subject surging to bear an <trms class="trms">affecttrms>, surging toward an actualization, passionate connection of the subject who goes with the flow in an intoxicated moment (=/= sober distance)
(Hoda's impact of) shocked subjectivity (--> the real understood as traumatic) --> conjure up <trms class="trms">memtrms>ories of death --tn'>?--> <trms class="trms">communtrms>al grieving
{referential vs. simulacral <trms class="trms"nttrm="already,spread">readtrms>ings t class='at'>@t>Hoda, Marialena (‘referential object for’ / ‘empathetic object in’ /or ‘criticality of’ [<-- i don't agree with these clear cuts of ”/"]; what is “the reality of suffering and death” (or “reality and suffering of death”) for Hodatn'>? (Xiri's <trms class="trms">intertrms>est in her) object's “total <trms class="trms">integrtrms>ation” into the political economy}
(Stewart's) signs of the senses
satisfaction in the making of sign-shrine
(<trms class="trms">questiontrms> of satisfaction at Hoda:) satisfaction as a force, and end, in itself spoken through the b<trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>ht, blunt, sensate <trms class="trms">aesthettrms>ics of the sign
-something slashes [= a wound made by cutting] at itself and spits at the <trms class="trms">worldtrms> (/ politics of slashing --> <trms class="trms">poetrms>tics of slashing / the young girls who “cut” themselves so they can feel alive or, <trms class="trms">literatrms>lly “come to their senses”) -- dramas of surge and arrest --> trgt hghlght 1'href='?q=T'>They do not ask for <trms class="trms">intertrms>pretation or construct the subject who would assign them a meaning, [they refuse] reference to “underlying <trms class="trms">systrms>tems” of signification that make them <trms class="trms"nttrm="already,spread">readtrms>able as texts
-something refuses to disappear
-(Hoda's land is) the land of sheer circulations --> (the <trms class="trms">questiontrms> of) equilibriums --> how can she with her audience (let's say “we”) enter the un<trms class="trms">naturtrms>al calm of another form of arresttn'>? to feel the s<trms class="trms">cenetrms> resist synaesthesia
a state of the senses making contact with pen and paper (and matches)
(my enduring <trms class="trms">lovtrms>e of watching images, my) optical eye
“[...] young <trms class="trms">embodtrms>iments of a <trms class="trms">moderntrms> middle-ground-in-the-making came face-to-face with an otherness that compelled a closer look” --> violently <trms class="trms">affecttrms>ive contact
surged toward the s<trms class="trms">cenetrms> of their confident ex<trms class="trms">citetrms>ment
impact ==> the <trms class="trms">socitrms>al
t class='at'>#t><trms class="trms">storytrms>telling, compelled to repeat the event as the sentience of it still re<trms class="trms">verbtrms>erated in their senses
a grounded <trms class="trms">writtrms>ing, that sends people bouncing, takes place as a threshold, hits the senses as a set of provocations, or <trms class="trms">presentrms>ts as trcls class='strcls'>*trcls>a problematic sensed in circuits of reaction al<trms class="trms"nttrm="already,spread">readtrms>y set in motiontrcls class='strcls'>*trcls> t class='at'>@t>apass
(working with Stewart) <trms class="trms">writtrms>ing <trms class="trms">affecttrms> t class='at'>#t>workshop
a practice of <trms class="trms">writtrms>ing ourselves into our <trms class="trms">worldtrms>s as trcls class='strcls'>*trcls>emergent and disparate ensemblestrcls class='strcls'>*trcls> --> we need the speculative concept of <trms class="trms">worldtrms>ing (a term that wins philosophy, criticism, digital studies, and cultural study) in trgt hghlght 1'href='?q=T'>Tehran urgently
-the workshop offers a process of sharing, hearing, <trms class="trms">questiontrms>ing, and proposing--for oneself and for the sake of others ==> to start to think through a project or concept by working with words
-we will learning how to <trms class="trms"nttrm="already,spread">readtrms> closely and to give feedback that is most useful for the <trms class="trms">authortrms>s
-working with <trms class="trms">questiontrms>s:
ts class="lsts lst1">•How do forms of <trms class="trms">writtrms>ing change cultural theorytn'>?
ts>
ts class="lsts lst1">•What <trms class="trms">questiontrms>s do forms of <trms class="trms">writtrms>ing raise about subjects and objects, forms of attention, the possibility of thinking through descriptiontn'>?
ts>
ts class="lsts lst1">•How do you describe a s<trms class="trms">cenetrms>, a character, an event, a <trms class="trms">situtrms>ation, a collective sensibility, a <trms class="trms">differentrms>ce, a <trms class="trms">worldtrms>tn'>?
ts>
ts class="lsts lst1">•What does it mean to add <trms class="trms">denstrms>ity and texture to descriptiontn'>?
ts>
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armies of <trms class="trms"><trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>phortrms>s and metonymies that are to justify war
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“there is something quite special about the recently discovered entities such as climate. these entities cause us to reflect on our very place on Earth and in the <trms class="trms">cosmotrms>s” ==> hyperobjects (“seem to force something on us”) --> i say every object does that, and it is not recent: ajayeb al makhlughat is about the description of that force
hyperobjects Morton
-an object that is “hyper” in <trms class="trms">relationtrms> to some other entity
-they are <trms class="trms">visctrms>ous: they “stick” to beings that are involved with them
-they are “nonlocal” : local manifestation of hyperobject =/= hyperobject
-they exhibit their effects <trms class="trms">intertrms>objectively : they can be detected in a space that consists of <trms class="trms">intertrms><trms class="trms">relationtrms>ships between <trms class="trms">aesthettrms>ic properties of objects\
=/= apocalyptic environmentalism
=/= the possibility of transcendental leaps “outside” physical reality
=/= that we are “embedded” in a “life<trms class="trms">worldtrms>”
high-dimrnsional phase space
invisible to humans for stretches of time
[trcls class='strcls'>*trcls>]hypocrisy <== the conditions of the impossibility of a [trcls class='strcls'>*trcls>]<trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms><trms class="trms">languagetrms>= account for things while remaining uncontaminated by them, (<tld>~tld>= an “outside”)
--> (Lacanian truth:) “there is no <trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms><trms class="trms">languagetrms>” =/= post<trms class="trms">moderntrms>ism's “everything is a <trms class="trms"><trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>phortrms>” =/= some <trms class="trms"><trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>phortrms>s are better than others <tld>~tld>= trcls class='strcls'>*trcls>there is nowhere to stand outside of thingstrcls class='strcls'>*trcls>
the time of hyperobjects is a time of hypocrisy =/= cynicism
[trcls class='strcls'>*trcls>]weakness <== the gap between <trms class="trms">phenomentrms>on and thing
[trcls class='strcls'>*trcls>]lameness <== the fact that all entities are fragile
<trms class="trms">imagitrms>nation as:
ts class="lsts lst1">•Hume: a bundling of as<trms class="trms">socitrms>ations
ts>
ts class="lsts lst1">•Kant: the possibility for synthetic judgments a <trms class="trms">priortrms>i
ts>
ts class="lsts lst1">•object-oriented <trms class="trms">ontotrms>logy: immanence of thinking to the physical, radically displacing the human by insisting that my being is not everything it is cracked up to be--the being of a paper cup is as profound as mine
ts>
which hyperobject you are caught intn'>?
image of <trms class="trms">writtrms>ing --> shy, retiring octopuses that squirt out a dissembling (mask, cloak, vortäuschen) ink as they withdraw into the <trms class="trms">ontotrms>logical shadow
figure of trcls class='strcls'>*trcls>milltrcls class='strcls'>*trcls> (the characters and <trms class="trms">techntrms>ologies and ideas of the ages mill around in a state of a mild, semiblissful confusion) =/= Eszter's vortex
my intimate impressions “personal" = footprints of hyperobjects, distorted as they always must be by the entity in which they make their mark
<trms class="trms">situtrms>atedness is now a very uncanny place to be, like being the protagonist of a Wordsworth <trms class="trms">poetrms>m of a character in Blade Runner
trcls class='strcls'>*trcls>cool impersonality of the <trms class="trms">scietrms>ntific <trms class="trms">languagetrms>trcls class='strcls'>*trcls> (now is deprived of its ideological status)
the concept of the ‘<trms class="trms">worldtrms>’ is no longer operational
can we think environmentally without <thdf class='thdf'>the idea ofthdf> ‘the end of the <trms class="trms">worldtrms>’tn'>?
(Morton asking for) a geophilosophy that doesn't think simply in terms of human events and human significance
Morton: global warming =/= climate change
if one takes the ‘climate change’ as a substitute for ‘global warming’ is like “cultural change” as a substitute for Renaissance, or “change in living conditions” as a substitute for Holocaust
acronyms, abbreviations:
dialoc دیالوک --> decrease in appropriate levels of concern
tomas توماس --> terrain of media and the <trms class="trms">socitrms>opolitical realm
cohhatg کوهاج --> coincidence of human <trms class="trms">histotrms>ry and terrestrial geology
hhatg حج --> human <trms class="trms">histotrms>ry and terrestrial geology
pb پی بی --> philosophy's bandwidth
sdwa صدوا --> substances decorated with accidents -->
ldwa لدوا --> lumps decorated with accidents --> featureless lumps, and those things have accidental properties, like cupcakes decorated with colored sprinkles (arayesh آرایش) }--> this thinking still continues, despite the fact that ‘thought has al<trms class="trms"nttrm="already,spread">readtrms>y made it irrelevant’ --> thamii تامی, (<thdf class='thdf'>for examplethdf> <trms class="trms">birdtrms>s for Attar are merely decorative features of Attar's <trms class="trms">socitrms>al, psychic, and philosophical space)
soth صوث --> speculating outside of the human
sim سیم --> small island of meaning
etimom اتیموم --> everything is made of mind
hhbn هبن --> hand-holding benevolent <trms class="trms">narrattrms>or (-which is vanished)
(auto) cad کد --> (automatic) comforting <trms class="trms">aesthettrms>ic distances
iockat --> intentional objects commonly known as thoughts
atot آتو --> (you only ever perceive your particular) <trms class="trms">anthroptrms>o<trms class="trms">morphtrms>ic <trms class="trms">translattrms>ions of things
ejich جیش --> exhilarating jump into cognitive hyperspace --> displacement that Copernicus or Derrida does
foe --> fantasies of embeddedness [<-- <trms class="trms">phenomentrms>ology <== grounding of Kant (begining in 1900)]
avaa اوا --> a vertiginous anti<trms class="trms">literatrms>l <trms class="trms">abystrms>s
iwen --> intimacy with existing nonhumans
mok --> mathematization of knowing (--> Descartes, Newton) ==> hiding philosophical and ideological decisions made in acts of knowing =/= <trms class="trms">ontotrms>logy (as a vital and contested political terrain)
icad --> ideology of “the <trms class="trms">consumtrms>er” and its “<trms class="trms">demandtrms>s” (that capital then “meets”) --> adventure of <trms class="trms">moderntrms>ity
fvod --> from the viewpoint of “objective” description (a bad way of explicating the objects that are al<trms class="trms"nttrm="already,spread">readtrms>y here)
toc --> troops of critique
towwk توک --> ‘<trms class="trms">techntrms>ology of what we know’ (<trms class="trms">techntrms>iques that decide the <trms class="trms">differentrms>ces between ‘what we know’ and ‘what is’. Morton's hyperobject is a towwk)
usoc --> uncanny strangeness of existence (work of Heidegger)
lawot --> (something is) ‘laying around in the workshop of thinking’ (let's reuse what appears to be broken lawot)
visist = visit + resist
cor<trms class="trms">relationtrms>ism: <thdf class='thdf'>the notion thatthdf> philosophy can only talk within a narrow bandwidth, restricted to the human-<trms class="trms">worldtrms> correlate : meaning is only possible between a human mind and ‘what it thinks' = its “objects” (flimsy شل و ول and tenuous رفيق as they are) ~-> the light on in the fridge when you close the door
-Heidegger (towering through) is a cor<trms class="trms">relationtrms>ist who asserts that without Dasein, it makes no sense whatsoever to talk of the truth of things, which for him implies their very existence--for him idealism, not realism, holds the key to philosophy. (Heidegger's tool-analysis: when <trms class="trms"><trms class="trms">equiptrms>trms>ment--which for all intents and purposes could be anything at all--is functioning, or “executing” [Vollzug], it withdraws from access [Entzug]; that it is only when a tool is broken that it seems to become <trms class="trms">presentrms>t-at-hand [vorhanden] --> is this what Femke is proposing to apasstn'>?)
Descartes uncritically importing the very scholasticism his work undermined
[trcls class='strcls'>*trcls>]<trms class="trms">epistemtrms>ology:
ts class="lsts lst1">•how can i know what there are (or are not) real thingstn'>?
ts>
ts class="lsts lst1">•what gives me (or denies me) access to the realtn'>?
ts>
ts class="lsts lst1">•what defines the possibility of accesstn'>?
ts>
ts class="lsts lst1">•what defines the possibility of possibilitytn'>?
ts>
tl="font-size:115%">
ts class="lsts lst1">•Einstein discovered a rippling, flowing spacetime
ts>
ts class="lsts lst1">•trgt hghlght 1'href='?q=T'>Tarkovsky discovered the ‘<trms class="trms">sensutrms>ous <trms class="trms">materitrms>al of film stock’ --> s<trms class="trms">socitrms>
ts>
ts class="lsts lst1">•Husserl discovered something strange about the objects: no <trms class="trms">mattertrms> how many times you turned around a cion, you never saw the other side as the other side --> the t class='at'>#t>coin had a dark side that was seemingly irreducible
ts>
Morton's (<trms class="trms">techntrms>ology of what we know) hyperobject is his sense of an a<trms class="trms">symtrms>metry between the in<trms class="trms">finittrms>e powers of cognition and the in<trms class="trms">finittrms>e bening of things, yet he doesn't evoke descriptive practices, which could be helpfull--he is missing something, here: “the gap between <trms class="trms">phenomentrms>on and thing yawns open, disturbing my sense of <trms class="trms">presentrms>ce and being in the <trms class="trms">worldtrms>.”
“[...] i cannot locate the gap between <trms class="trms">phenomentrms>on and thing anywhere in my given, <trms class="trms">phenomentrms>al, experiential, or indeed <trms class="trms">scietrms>ntific space” --> Xiri's problem
he disagrees with: (from Plato up until Hume and Kant) that there is some kind of dotted line somewhere on a thing, saying “cut here” --so he con<trms class="trms"nttrm="cluster,club">clutrms>des: “things are themselves, but we can't point to them directly.” =/= nonre<trms class="trms">presentrms>tational theory, Stewart is much more useful. we can see Morton's taste for (a masculine) <trms class="trms">sublimtrms>e in modeling his hyperobjects
flat <trms class="trms">ontotrms>logy: there is hardly any <trms class="trms">differentrms>ce between a person and a pincushion. and <trms class="trms">relationtrms>ships between them, in<trms class="trms"nttrm="cluster,club">clutrms>ding <trms class="trms">causatrms>l ones, must be vicarious (نيابتى) and hence <trms class="trms">aesthettrms>ic in <trms class="trms">naturtrms>e
(no) realism that only bases its findings on “ontic” <trms class="trms">datatrms>
<trms class="trms">scietrms>ntific discoveries are necessarily based on a decision about what real things are
trcls class='strcls'>*trcls>disaster [<trms class="trms">ontotrms>logic] taking place against a stable background [ontic]trcls class='strcls'>*trcls>
<trms class="trms">causatrms>lity after Hume and Kant : <trms class="trms">causatrms>lity as a feature of <trms class="trms">phenomentrms>a, rather than things in themselves ==> humans are not totally in charge of assigning significance and value to events that can be statistically <trms class="trms">meastrms>ured
entities that become visible through post-Humean and post-Kantian statistical <trms class="trms">causatrms>lity --> <trms class="trms">anthroptrms>ogenic global warming
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<trms class="trms">causatrms>l factoid
humiliators [there is no center and we don't inhabit it]:
ts class="lsts lst1">•Copernicus
ts>
ts class="lsts lst1">•Darwin
ts>
ts class="lsts lst1">•Freud (displacing the human from the very center of psychic activity)
ts>
ts class="lsts lst1">•Marx (displacing human <trms class="trms">socitrms>al life with economic organization)
ts>
ts class="lsts lst1">•Heidegger
ts>
ts class="lsts lst1">•Derrida (displacing the human from the center of meaning-making)
ts>
ts class="lsts lst1">•Nietzsche
ts>
ts class="lsts lst1">•Deleuze and Guattari
ts>
ts class="lsts lst1">•
ts>
<tld>~tld>= there is no <trms class="trms"nttrm="knowledge,Knowledge">edgetrms> =/= (film Lucy or Neil trgt hghlght 1'href='?q=T'>Tyson series sug<trms class="trms">gesttrms>ing that) there is an <trms class="trms"nttrm="knowledge,Knowledge">edgetrms> (of time to see everything perfectly), in some (privilaged) transcendental sphere of pure freedom, Lucy's chair <trms class="trms">literatrms>lly sitting a VIP box beyond the <trms class="trms"nttrm="knowledge,Knowledge">edgetrms> --> <trms class="trms">anthroptrms>ocentrism: <thdf class='thdf'>the idea ofthdf> a privilaged transcendental sphere
Kant --> (although we are limited in <trms class="trms">finittrms>ude) our transcendental faculties are at least <trms class="trms"><trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>phortrms>ically floating in space beyond the <trms class="trms"nttrm="knowledge,Knowledge">edgetrms> of the universe --> t class='at'>#t>milieu t class='at'>#t>tasavof t class='at'>#t>sufism
...هزار و یک hezaro yek
universe of trillions of <trms class="trms">finittrms>udes
[trcls class='strcls'>*trcls>]thing: a rift between what it is and how it appears
(Morton > Herman:) human consciousness wants trcls class='strcls'>*trcls>to preserve knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms> as a special kind of <trms class="trms">relationtrms> to the <trms class="trms">worldtrms> quite <trms class="trms">differentrms>t from the <trms class="trms">relationtrms>s that raindrops and lizards have to the <trms class="trms">worldtrms>trcls class='strcls'>*trcls> (<-- so d<trms class="trms"nttrm="danger,stranger">angertrms>ous and so difficult to resist [<-- next level of <trms class="trms">situtrms>ated knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms>s] -->) also want to claim that the very status of [his] utterance is somehow special <== (human) ‘thought’ is given a unique ability to negate and transcend immediate experience
(claims that the human doesn't exist ==>) elevating the strucure of human ‘thought’ to the <trms class="trms">ontotrms>logical pinnacle سرمنزل
everything (such as <trms class="trms">moderntrms>ity) banks on a certain forms of <trms class="trms">ontotrms>logy and <trms class="trms">epistemtrms>ology to secure its coordinates
speculative realism, a rogue machinery
saving power:
ts class="lsts lst1">•expecting an eschatological solution from the sky
ts>
ts class="lsts lst1">•a revolution in consciousness
ts>
ts class="lsts lst1">•a people's army seizing control of the state
ts>
ts class="lsts lst1">•
ts>
obsessive robots (that hold open the sliding doors of <trms class="trms">histotrms>ry just as they appear to be snapping shut, imprisoning us in <trms class="trms">moderntrms>ity forever)
trcls class='strcls'>*trcls>distancetrcls class='strcls'>*trcls>: (the <trms class="trms">schizotrms>phrenic defense, “object in mirror,”) a psychic and ideological construct designed to protect me from the nearness of things
-the concept of ‘<trms class="trms">naturtrms>e’ is (such) an “object in mirror” (t class='at'>#t>amazon project)
بنداز دور mythical land away --> a dis-dimension called ‘away’ (door دور) in iran (door andakhtan دور انداختن)
(there is no away on this surface we are in) --> throw away: an optical effect : there is no loger distances our image from us in a nice, <trms class="trms">aesthettrms>ically manageable way, but sticks to us --> we are glued to our <trms class="trms">phenomentrms>ological <trms class="trms">situtrms>ation (--> entanglement of <trms class="trms"><trms class="trms">equiptrms>trms>ment and quanta =/= three pigs)
a threatening proximity
“i do not feel ‘at home’ in the biosphere” (yet it surrounds them and penetrates them) --> most humans feel that way. how one's entire physical being is caught in its meshwork of narezayati نارضایتی
(physical existence carrying with it) a trace of unreality --> آمدنم بهر چه بود : “i am not sure where i am anymore. i am at home in feeling not at home.”
one's normal sense of time as a container
Ehsan's ghost/sheikh film --> demonic in that through them <trms class="trms">causatrms>lities flow like electricity
ambient, latin ‘ambo’ means ‘on both sides’
the old art theories that separated sweetness and power collapse
sweetness, it turns out, just is power: the most powerful thing
weather as <trms class="trms">monsttrms>er
baby learns to distinguish between the vomit and the non-vomit, and comes to know the non-vomit as self
(a <trms class="trms">socitrms>ety in which) growing <trms class="trms">scietrms>ntific trcls class='strcls'>*trcls>awareness of rishtrcls class='strcls'>*trcls> ==changes==> the <trms class="trms">naturtrms>e of democracy
back-to-<trms class="trms">naturtrms>e festivals
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nihi<trms class="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listtrms>ic princes of darkness
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my work is trcls class='strcls'>*trcls>to mix <trms class="trms">storiestrms>trcls class='strcls'>*trcls>
everyday engagements with other kinds of creatures (in my case: ajayeb) ==> opens new kinds of possibilities for relating and understanding
<trms class="trms">cosmotrms><trms class="trms">ecologtrms>y: multiple beings (gods, jinns, <trms class="trms">animaltrms>s, humans, living, dead, etc.) each bearing the consequences of the others’ ways (of living and dying)
‘the <trms class="trms">ecologtrms>ical <trms class="trms">questiontrms>’ is about the needs that ought to be met in the ongoing creation of rapports and connections --> the <trms class="trms">questiontrms>s are how does this being achieve the task of holding <trms class="trms">ontotrms> its existence =/= “does this being really exist, or is it not a re<trms class="trms">presentrms>tation”
==> (Despret:) trcls class='strcls'>*trcls>we may never know (safely and re<trms class="trms">liabltrms>y, either ahead of time or a posteriori) which beings will bear/enjoy the consequences of the concrete attention we give to themtrcls class='strcls'>*trcls>
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on Kate Rich work
feral --> before or without a political state --tn'>?--> state of <trms class="trms">naturtrms>e [a lot of moral political philosophers of the state asking “What was life like before civil <trms class="trms">socitrms>etytn'>?"]--> in feral there are only freedoms ==> contracts (}--> what cultural <trms class="trms">anthroptrms>ology has to say about thattn'>?)
she is in the Rousseauian tradition of trcls class='strcls'>*trcls>how to establish a ‘political <trms class="trms">communtrms>ity’ in the face of the problems of ‘commercial <trms class="trms">socitrms>ety’trcls class='strcls'>*trcls> (---> trw'>go to Rousseau's trgt hghlght 1'href='?q=T'>The <trms class="trms">Socitrms>al Contract & Discourse on the O<trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>in and Basis of Inequality Among Men)
fighting the <trms class="trms">systrms>tem --> feral <trms class="trms">tropetrms>s --> arsenal of the Enlightenment (Kant's motto: “Dare to think for yourself!” <tld>~tld>= “I don't follow orders!”), application of Reason in the public sphere of human affairs
with her work we are in the Age of Enlightenment, Age of Reason, resourcing <trms class="trms">authortrms>ity and legitimacy, ideals of individual liberty and progress --> Kate's thinking founded on philosophical <trms class="trms">ficttrms>ions of the 18th century (--Foucault--> problematic legacy of the Enlightenment)
ts class="lsts lst1">•the legecy of 20th century: (Kate's dialectical negativity) to define and work in negative way, an ‘exit,’ a ‘way out’ --> transcendental [---> trw'>go to Singh, Khan,]
ts>
ts class="lsts lst1">•<trms class="trms">questiontrms> of contemporary reality --> Kate does a totalizing elevation (like many other artists)
ts>
ts class="lsts lst1">•the realm of obedience --> artists’ <trms class="trms">childtrms>ish attitude of never accepting someone else's <trms class="trms">authortrms>ity (t class='at'>#t>fighting the <trms class="trms">systrms>tem; should we fight the <trms class="trms">systrms>tem <trms class="trms">systrms>tematicallytn'>? t class='at'>@t>Nicolas)
ts>
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basically everything i do is related to the <trms class="trms">questiontrms> of <trms class="trms"nttrm="already,spread">readtrms>ing --> make us better <trms class="trms"nttrm="already,spread">readtrms>ers
my <trms class="trms">excesstrms>ive use of footnote --> the most decisive indication of the concerns of a text are to be found in its margins & no ‘proper’ starting/ending point for <trms class="trms"nttrm="already,spread">readtrms>ing
each of my performances/projects reflect on their own status as examples of <trms class="trms"nttrm="already,spread">readtrms>ing/mis<trms class="trms"nttrm="already,spread">readtrms>ing =/= achieving correct <trms class="trms"nttrm="already,spread">readtrms>ing
<trms class="trms">literatrms>ture: the problem of mis<trms class="trms"nttrm="already,spread">readtrms>ing (=/= the <trms class="trms">languagetrms> it uses)
[with De Man]
i have become sensitive to the <trms class="trms">systrms>tematic avoidance of the problem of <trms class="trms"nttrm="already,spread">readtrms>ing, of the <trms class="trms">intertrms>pretative or hermeneutic moment, in <trms class="trms">literatrms>ry analysis and art
all <trms class="trms">languagetrms>-use is tropological (~ <trms class="trms">rhetortrms>ical)
catachresis (the misuse of a word) <--fluid--> <trms class="trms"><trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>phortrms> (the non-<trms class="trms">literatrms>l application of a word) <--fluid--> metonymy (in which the name of one thing is put for that of another related to it)
<trms class="trms"nttrm="already,spread">readtrms>ability: the possibility of producing an essential/de<trms class="trms">finittrms>ive <trms class="trms"nttrm="already,spread">readtrms>ing --> closure =/= further <trms class="trms">intertrms>pretation
a <trms class="trms">languagetrms> which would perfectly fit my multiple identity--persian consciousness
<trms class="trms">embodtrms>ing (belonging to) two bordering cultures: western university and persian tradition of subjectivity
ts class="lsts lst1">•mixture of English and <trms class="trms">Farsitrms>
ts>
ts class="lsts lst1">•spontaneous shift of style
ts>
ts class="lsts lst1">•
ts>
ts class="lsts lst1">•
ts>
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learning from academia: committed to <trms class="trms">excesstrms>ive <trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>or + sriousness of purpose
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(Erikson's) developmental <trms class="trms">stagtrms>es characterized by a psycho<trms class="trms">socitrms>al crisis of two conflicting forces: (each <trms class="trms">stagtrms>e that came before and that follows has its own ‘crisis’)
[conflictual psycho<trms class="trms">socitrms>al crisis --> virtue ~-> (answers to) existential <trms class="trms">questiontrms>s]
-(0-18 months) trgt hghlght 1'href='?q=T'>Trust / Mistrust --> Hope
[Can I trust the <trms class="trms">worldtrms>tn'>?]
==> what constitutes d<trms class="trms"nttrm="danger,stranger">angertrms>ous <trms class="trms">situtrms>ations (in life)
<trms class="trms">worldtrms> is undependable, unpre<trms class="trms">dictatrms>ble, and possibly a d<trms class="trms"nttrm="danger,stranger">angertrms>ous place
[trcls class='strcls'>*trcls>]trust: syntonic quotient
[trcls class='strcls'>*trcls>]mistrust: diatonic quotient
--> oral <trms class="trms">stagtrms>e
-(2-4 years) Autonomy / Shame-Doubt --> Will
[Is it okay to be metn'>?]
venture out to assert their will ==> learning about environment
lack/<trms class="trms">excesstrms>/ridiculed restriction ==> shame --> doubt (in dealing with, handling problems)
--> anal <trms class="trms">stagtrms>e
-(4-5 years) Initiative / Guilt --> Purpose
[Is it okay for me to do, move, and acttn'>?]
autonomy + mastery (--> artists who stay at their own autonomy and mastery are fixated at this age)
discourage the pursuit of independent activities ==> guilt about needs and desires
--> phallic <trms class="trms">stagtrms>e
---till here we were in the realm of play---
to master trust, autonomy, and industrious <trms class="trms">skiltrms>ls
(i have mastered ‘trust,’ failed at ‘autonomy,’ and overdosing ‘industrious <trms class="trms">skiltrms>ls’)
-(5-12 years) Industry / Inferiority --> Competence
[Can I make it in the <trms class="trms">worldtrms> of people and thingstn'>?]
ts class="lsts lst1">•beginning to grasp the concepts of space and time in more logical, practical ways
ts>
ts class="lsts lst1">•<trms class="trms">causatrms>lity
ts>
ts class="lsts lst1">•<trms class="trms"nttrm="already,spread">readtrms>ing (is an industrious <trms class="trms">skiltrms>lstn'>?!)
ts>
ts class="lsts lst1">•recognizing cultural <trms class="trms">differentrms>ces (is an industrious <trms class="trms">skiltrms>lstn'>?!)
ts>
ts class="lsts lst1">•completing the task
ts>
--> latency <trms class="trms">stagtrms>e
-(13-19 years) Identity / Role Confusion --> Fidelity
[Who am Itn'>? Who can I betn'>?]
concerned with how to appear to others
fit into <trms class="trms">socitrms>ety
(used to be evidenced in career, now in sexual identity -->) superego identity is the accrued confidence that the outer sameness and continuity prepared in the future are matched by the sameness and continuity of one's meaning for oneself
==> sense of identity --> re-establish boundaries (in a potentially hostile <trms class="trms">worldtrms>) <-- this is difficult because commitments are asked for before particular identity roles have formed
}--> experiment and explore (in a ‘psycho<trms class="trms">socitrms>al moratorium’ [allowed adolescent role confusion]) ==> firm sense of identity
(experimentation is about identity formationtn'>?) --> [<trms class="trms">accordtrms>ing to Erikson] only when identity is established [~ experimentation stopped] the <trms class="trms">questiontrms>s “What have I gottn'>?” and “What am I going to do with ittn'>?” can be asked
[trcls class='strcls'>*trcls>]identity: to identify the object of one's fidelitytrcls class='strcls'>***trcls>
-identity crisis for persons of genius is frequently prolonged
-->tn'>? genital <trms class="trms">stagtrms>e
-(20-39 years) Intimacy / Isolation --> <trms class="trms">Lovtrms>e
[Can I <trms class="trms">lovtrms>etn'>?]
[trcls class='strcls'>*trcls>]distanciation: “the <trms class="trms"nttrm="already,spread">readtrms>iness to isolate and if necessary, to destroy those forces and people whose essence seems d<trms class="trms"nttrm="danger,stranger">angertrms>ous to our own, and whose territory seems to encroach on the extent of one's intimate <trms class="trms">relationtrms>s”
-(40-64 years) Generativity / <trms class="trms">Stagtrms>nation --> Care
[Can I make my life counttn'>?]
guiding the next generation
-(65-death) Ego <trms class="trms">Integrtrms>ity / Despair --> Wisdom
[Is it okay to have been metn'>?]
(only now is able to) develop <trms class="trms">integrtrms>ity
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you have a ‘bad day’
(in Socrates:) because you are ignorant of <trms class="trms">geometrms>try
(in Feminism:) because you are a man
(in <trms class="trms">communtrms>icative capitalism:) because you are ‘boring’
how to plot to take over the <trms class="trms">worldtrms>tn'>?
(Rilke)
“I wish to help and expect to be helped. Everyone's eternal mistake is to take me for a healer when, in fact, I am only attracting others, for my own profit, in the <trms class="trms">traptrms> of a simulated assistance.”
(your) <trms class="trms">intertrms>view and <trms class="trms">intertrms>ruption
I would take a bullet for you
/////
you go for the knife and i prepar myself to die
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duty <tld>~tld>= Dienst nach Vorschrift
(the problem is that it is not enough to have a duty, rather, you have to define what ‘duty’ is. that is the only duty)
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MADMANt class='at'>#t>1: i like to think, “i am rich they can't hurt me.”
MADMANt class='at'>#t>2: that's a mistake.
MADMANt class='at'>#t>1: i am being punished for making my job look easy... Although, that kid, guy, he has a spark. He is a pure account man.
MADMANt class='at'>#t>2: and what is that job all abouttn'>?
MADMANt class='at'>#t>1: i don't know. it's about <trms class="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listtrms>ening to people and never saying what's really on your mind.
MADMANt class='at'>#t>2: no. it's about letting things go so you can get what you want.
“I could tell the minute she saw who I realy was, she never wanted to look at me again, which is why I never told her.”
--> i am not telling you anything, because the minute you see who i realy am, you never want to look at me again.
“...but nobody knows what is wrong with themselves, and everyone else can see it <trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>ht away.”
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is this an honourtn'>?
(a) better thug
so, one summer evening, I was wrong, ...
once when i was wrong...
thank you for that kind (of an) introduction
i like to make decorations for other people's work
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<trms class="trms">Instrutrms>ctions of Shuruppak
“In those days, in those far remote times, in those nights, in those faraway nights, in those years, in those far remote years.”
daftare bimani دفتر بیمعنی
hezar nokte هزار نکته
i can only stutter and telegraph you mutilated message
also i offer the hermeneutic of frustration so that we don't feel we have mastered or understood necessarily
janebe hagh ra gereftan جانب حق را گرفتن ==> hagh-be-janebi حقبهجانبی
safineye nadan سفینه نادن
safineye nadani سفینه نادانی
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Bettina's self almost entirely to be construed within the order of the will
(Hillman:) Eros is always curiously weaker than the problem it must deal with. --> logos is biger than its problem
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tsrd class="lstsrd">1. revolution: changing/disturbing the value <trms class="trms">systrms>tem
tsrd>
tsrd class="lstsrd">2. reform: changing/disturbing the <trms class="trms">socitrms>al norm (hanjar هنجار) --> eslahat اصلاحات
tsrd>
tsrd class="lstsrd">3. invention/noavari: changing/disturbing the <trms class="trms">systrms>tem/institution/sazman
tsrd>
tsrd class="lstsrd">4. coup d'état: changing/disturbing the people/<trms class="trms">apparatustrms>
tsrd>
(amal bar asase:) sonat: gozashte, diruz, anja, anha
گذشته
دیروز
phd: طرح مساله tarh-e masale --> everything depends on the ways you pattern a niche, a site of strings that you and your collieges are cought long enough
ts class="lsts lst1">•using texture, form, color
ts>
ts class="lsts lst1">•using <trms class="trms">embodtrms>iments
ts>
ts class="lsts lst1">•using optics (in knowing) --> some <trms class="trms">sorttrms> of distance, dis<trms class="trms">embodtrms>ied seeing --> abstraction, figure,
ts>
carnal intellectuality
(intellectual carnality)
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locating ‘shur’ شور del-shur دل شوره (also shuridegi شوریدگی) to the place of the unkown other
so when one has fearful fantacies about others in foreign lands they are in ‘shur’ for them
(psychologically tethered phantasy of the “independent person”:)
trcls class='strcls'>**trcls>oral fixation [everything depends on the duration of breast-feeding during the development of libido]:
in Iranians: over-fed (more than 12 months) ==> dependency, needing stimulant
in Balkan: insufficiently fed ==> طلبکار و ناراضی talabkar narazi dissatisfied and manipulative (in need of oral stimulant --> for example sarcasm) [trcls class='strcls'>*trcls>narazi <~~--> tavagho’ توقعtrcls class='strcls'>*trcls>]
(--> early experiences of <trms class="trms">lovtrms>e bound up with various kinds of suffering, and later in adulthood one will look for familiar forms of suffering)
ts class="lsts lst1">•oral fixation: everything related to pleasure + pain + security + sex are all bound together and located in the mouth
ts>
trcls class='strcls'>**trcls>anal fixation [bowel and bladder control --> focus of the libido: conflict of to pass or withhold]--> also a time person's <trms class="trms">relationtrms>ship with <trms class="trms">authortrms>ity is made. role of super-ego (parents) in toilet training. everything depends on what super-ego says about what you accomplish in the toilet (at the ages of 1 to 3) ==> creativity / khesasat:
ts class="lsts lst1">•anal-retentive: to hold back ==> tidy, khasis (~ careful with money), and respectful to <trms class="trms">authortrms>ity
ts>
ts class="lsts lst1">•anal-expulsive: relieved whenever in inappropriate times ==> sharing personality, give things away,
ts>
subjectivity is porous, flow of thoughts without a thinker, self is unnecessary
‘self’ is such an unnecessary <trms class="trms"><trms class="trms"nttrm="metaph,metamorph,metabol,metal">metatrms>phortrms> for the process of awareness and knowing
the <trms class="trms">questiontrms> of “who/what am Itn'>?” is utterly boring
[title]
might suffer
Freud's penis
ignoria
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aghsa اقصا
far, farther, to send far, everywhere places, earth
(+ aknaf) [virtual locality]
--tn'>?--> maghsad مقصد (when aghsa overlapse the here and now)
tamrin تمرین üben/training (bazi-e khatarnak) =/=
tajrobe تجربه Erfahrung/experience (experience in accident =/=> getting better at driving; or
fai<trms class="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurtrms>e =/=> <trms class="trms">scietrms>nce)
--> zehniate shakhshi mobtani bar bardashthaye mobtani bar tajribe ذهنیت شخصی مبتنی بر برداشتهای مبتنی بر تجربه experiential subjectivity
ts class="lsts lst1">•experience ==> personal perception
ts>
ts class="lsts lst1">•train ==> <trms class="trms">skiltrms>l
ts>
taghirat va tahavolat-e donya ra az birun ba az bala negah kardan (<-- we need more. [by “we” i mean iranians])
Lili's use of pre<trms class="trms">posittrms>ion or a conjunction “and” “or” ==> discourse marker
regarding the <trms class="trms">systrms>tem, to resist is much more <trms class="trms">intertrms>esting than to <trms class="trms">complaintrms>
i am worried (as adult) about X's death, because earlier (as <trms class="trms">childtrms>) i have wished X's death
<trms class="trms">neurotrms>tic <trms class="trms">anxitrms>ety <== controlling the <trms class="trms">childtrms> (bokon nakon بکن نکن) ~~> fear of punishment
<trms class="trms">neurotrms>tic <trms class="trms">anxitrms>ety: unconscious fear that the trcls class='strcls'>*trcls>libidinal impulses of the idtrcls class='strcls'>*trcls> will take control (at an inopportune inappropriate time)
شخصیت واقع بین shakhsiat vaghe bin: objectivity montabegh bar subjectivity ==> truth (in <trms class="trms">scietrms>nce) + commitment based on (accepted) reality [ta'ahod cannot be based on or created by mogheyiat, that means <trms class="trms">situtrms>atedness cannot make us feel/care/hate/commit]
شخصیت موقع بین shakhsiat moghe’ bin: <trms class="trms">situtrms>ated subjectivity [--Haraway--> <trms class="trms">situtrms>ated objectivity --> commitment based on care]
موقعیت mogheyiat (<trms class="trms">situtrms>tation, circumstance, condition) =/= واقعیت vagheyiat (reality)
(tn'>?one should) to live by vagheyiat, not mogheyiat
[i am educated to base research and knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms> both on mogheyiat and on vagheyiat --> crisis of <trms class="trms">situtrms>ated knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms> in <trms class="trms">intertrms>personal <trms class="trms">relationtrms>s: to feel about others based on mogheyiat/<trms class="trms">situtrms>ation is a bad idea(tn'>?)]
t class='at'>@t>Hoda: turning mogheyiat into vagheyiat
(<trms class="trms">verbtrms> <--> adjective)
do the <trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>ht thing (or take the <trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>ht side) جانب حق را گرفتن [a form of closing off distance =/= dis<trms class="trms">embodtrms>ied seeing] <--> <trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>hteous حق به جانب [a form of <trms class="trms">embodtrms>iment, zero distanciation]
“your <trms class="trms">joktrms>e is the <trms class="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigtrms>ht of the other person”
you are hurt ==> “the other was bad” (is not the con<trms class="trms"><trms class="trms"nttrm="cluster,club">clutrms>sitrms>on that is helpfull or capable of giving an opening, and it ends badly)
=/= people make mistakes
roshd رشد =/= pishraft پیشرفت
roshd --> shodan, becoming
pishraft --> to gain, progress,
selfishness =tn'>?=> being nice
khod khahi خود خواهی ==> nagozashtan-e tasvir/tasavor bad dar digari ["this is me, not you!"]
selfish = good at <trms class="trms">communtrms>ication (do taraf-e miz khub harf zadan), bad at relating (nazdik shodan)
shakhsiat farasu-negar (cannot see themselves; <tld>~tld>=tn'>? selfish personality) =/= <trms class="trms">narcisstrms>istic pesonality (they have better chances for healing --> small doses of <trms class="trms">narcisstrms>ism is necessity for self-<trms class="trms">intertrms>ogation and <trms class="trms">integrtrms>ated ego formation[tn'>?])
trcls class='strcls'>*trcls><trms class="trms"nttrm="danger,stranger">angertrms> is cheatingtrcls class='strcls'>*trcls>
(behavior hal, negah be mozu-ha --> bazi بازی, hoghe حقه [transvaluated into innocence])
farar az ta'rif-haye ejtemayi فرار از تعریفهای اجتمایی ~-> farar az ejtema فرار از اجتماع
paying attention to others doesn't mean that you are understanding them (in the case of lonliness)
[title]
thousend and one <trms class="trms">questiontrms>s
dark answers
why <trms class="trms">aesthettrms>ics of cooking and feeding new in art doesn't work in irantn'>?
negah dogane نگاه دوگانه
[duality] dual perspective: if it is not X then it is Y (=/= X)
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savad سواد = <trms class="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listtrms>, siahe, سیاهه, marginal note
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being ambivalent (dis<trms class="trms">intertrms>est): (masking <trms class="trms">anxitrms>ety and insecuruty,) gaurding oneself against disapointment, defensive alufeness
ethos of “resistence” --> moral <trms class="trms">authortrms>ity --> moral supeiority movement
<trms class="trms">narcisstrms>ism (of the artist) as part of a process (of building something creative)
ts class="lsts lst1">•<trms class="trms">intertrms>iorizing things [is part of <trms class="trms">narcisstrms>ism]
ts>
ts class="lsts lst1">•thinking about things and self's problems --> <trms class="trms">writtrms>er's <trms class="trms">memtrms>oir
ts>
low self esteem ==> building up
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“nothing is more important in the <trms class="trms">worldtrms> than the old ones” [tn'>?!]
liberation =/= freedom
ts class="lsts lst1">•when it comes to liberation (those liberating actions that someone does, ex: women scarf in Iran, etc.), as long as it doesn't hurt anyone else, you just support it
ts>
liberation has to do a lot with style, or changing of style
ts class="lsts lst1">•freesom is totally another thing, much more complicated, sometimes is in the op<trms class="trms">posittrms>e direction of liberation
ts>
(i think i might be committed to the freedom of Iranians, not their liberation...)
takhlie ehsas (feelings) =/= takhlie hayajan (emotions ~-> behaiviour)
تعميم
<trms class="trms">generaliztrms>ation ta'mim --> sign of depression
or --Borges--> a way of abstracttion by forgeting (certain) <trms class="trms">differentrms>ces = thinking
the <trms class="trms">fabletrms> of “alem-e bi amal = zanbur-e bi asal” عالم بی عمل، زنبور بیعسل
-this kind of علم ‘knowing’ or knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms> refer to a more personal or subjective understanding of a given problem برداشت
-has nothing to do with <trms class="trms">scietrms>ntific knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms>
rubah-palangi-e falak روبه پلنگی فلک
trick-rage of <trms class="trms">naturtrms>e
farib (فریب deep in the view of Nezami regarding <trms class="trms">naturtrms>e and his own work)
hendu (هندو most used insult word in Nezami)
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ts class="lsts lst1">•trcls class='strcls'>*trcls><trms class="trms">neurotrms>tic: makes a house, doesn't show it to anyone, lives in it alone happy [--> disability to adapt to reality; (<trms class="trms">neurotrms>sis is a descriptive term for ‘hidden psychological mechanisms’ =/= behavior); a form of dis<trms class="trms">socitrms>ation: <trms class="trms">anxitrms>ety, hysteria, phobia, repetition, fantasizing, negativity, cynicism, perfectionism,]
ts>
ts class="lsts lst2">◦compulsive need =/= genuine <trms class="trms">intertrms>est in the <trms class="trms">worldtrms>
ts>
ts class="lsts lst2">◦<trms class="trms">neurotrms>tic caretaker ==> <trms class="trms">childtrms> develops basic <trms class="trms">anxitrms>ety ==> (<trms class="trms">imagitrms>ned) idealized self-image; solution of basic conflict:
ts>
ts class="lsts lst3">◾تسليم compliance --> goodness, <trms class="trms">lovtrms>e
ts>
ts class="lsts lst3">◾سلطه aggressiveness --> strength, leadership
ts>
ts class="lsts lst3">◾کناره گیر aloofness --> wisdom, independence
ts>
ts class="lsts lst1">•trcls class='strcls'>*trcls>psychotic: makes a house, take it <trms class="trms">seriotrms>usly, invites everyone to come (--> loss of touch with reality)
ts>
}=/= richer, more complex, more satisfying personality --> person <trms class="trms">respontrms>ds to the <trms class="trms">worldtrms> with the full depth of his or her spontaneous feelings
ts class="lsts lst1">•old <trms class="trms">worldtrms> of patience [<== lack of knowl<trms class="trms"nttrm="knowledge,Knowledge">edgetrms>, sabr konim bebinim chi mishe]
ts>
ts class="lsts lst1">•new [industrial capital] <trms class="trms">worldtrms> of opportunity --> proactive (even before action; causing something to happen; <trms class="trms">worldtrms>, you set it out;)
ts>
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my problem with celebrity is problem with the victorious cause, when an other has hardened into an iconic <trms class="trms">posittrms>ion, and has become inauthentic with oneself
IHOtrgt hghlght 1'href='?q=T'>TcgKYWXg 21:25
hoghe bazi حقه بازی babel
eye = pit of babel چاه بابل, because Harut and Marut, two great magicians where thrown down in a pit under the tower of babel, and the eye have the two in them --> the capacity to bewitch you if you look into them too long
vafa وفا = mardi مردی
three things doesn't do vafa (loyal): horse, sword, women
asb, shamshir, zan (اسب، شمشیر، زن)
death:
جان jan --> father (aflak افلاک)
کالبد تیره kalbod tire corpse --> mother (like earth, every hand can make her fruit, and bi-vafa بیوفا, <trms class="trms">liabltrms>)
put into words: have I been destroyedtn'>?
t class='at'>#t>workshop on Iranian elementary and post-elementary school <trms class="trms">booktrms>s with adult artists
parde پرده <tld>~tld>= tasvir تصویر
damagh-sh دماغش
dar akhar -sh
حکمت مبتنی بر امور بینالذهانی
(hekmat mobtani bar omur-e) beyn-ol-azhajni = common sense
[title]
ajayeb:
کاتب وحی kateb-e vahy
کاتب وحش kateb-e vahsh
![media literature German discourse database deutsch Sprache language computer link text Bild Ton Video station [source: widrichfilm.com]](images/ajayeb/0117.jpg "--> t
media literature German discourse database deutsch Sprache language computer link text Bild Ton Video station
[source: widrichfilm.com]")
کتاب وحی
کتاب وحش
<trms class="trms">pragmatrms>tism --> مصلحت maslahat (chi bayad goft) ==> alternative truth
less concerned with “reality” or good and bad
t class='at'>#t>project: an experiential field inquiry on how people think about randomness in trgt hghlght 1'href='?q=T'>Tehran.
what was the last little thing or a <trms class="trms">histotrms>rical epoch-shaping event that they concider as randomtn'>?
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(in apass we use constantly) ghias قیاس, and not esteghra استقرا (inductive reasoning)
ts class="lsts lst1">•استقرا inductive reasoning: X <tld>~tld>=> Y (can be strong or weak) --> <trms class="trms">epistemtrms>ic uncertainty (<trms class="trms">generaliztrms>ing or ex<trms class="trms">traptrms>olating from <trms class="trms">specifitrms>c cases to general rules) [this is related to ‘hypothesis formation' = use of <trms class="trms">specifitrms>c observations to make <trms class="trms">generaliztrms>ations --(tn'>?being replaced by)--> discovery-based <trms class="trms">scietrms>nces, in which ‘hypothesis formation' = <trms class="trms">datatrms>-mining, analysis of (large volumes of) experimental <trms class="trms">datatrms> with the goal of finding new patterns or cor<trms class="trms">relationtrms>s, and further: machine learning and automated theorem proving }--replacing--> (ajayeb's kind of) “<trms class="trms">naturtrms>al <trms class="trms">histotrms>ry” emerged in 16th century (<== describing and classifying plants, <trms class="trms">animaltrms>s, minerals) which is becoming more about popular audiences]
ts>
ts class="lsts lst1">•deductive reasoning: X ==> Y (is valid or invalid) --> کل به جزء (applying reductively general rules that hold over a closed domain of discourse)
ts>
ts class="lsts lst1">•[artist's most used process of reasoning:] صغرى کبرى syllogistic reasoning (قیاس): X =/= Y ==> Z (or: some A are B, some B are C ==> some A are C [which is often wrong], nesbat dadan chizi az yek nafar be deigari نسبت دادن چیزی به دیگری) --> premise's pattern of distribution is the key (~ case)
ts>
ts class="lsts lst1">•abductive con<trms class="trms"><trms class="trms"nttrm="cluster,club">clutrms>sitrms>ons: finding the simplest or most likely explanation for the observations [--> many forms of con<trms class="trms"><trms class="trms"nttrm="cluster,club">clutrms>sitrms>ons are due to the lack of time in the process of reasoning. when we give feedback (‘fast diagnosis’ [--> is that why Lacan is usefultn'>?]) in apass we have initially 2 minutes to make con<trms class="trms"><trms class="trms"nttrm="cluster,club">clutrms>sitrms>ons from observations, which later is deepened in the duration of block --> کلی گویی = making sense of what is going here in order to guess what is going on elsewhere]
ts>
ts class="lsts lst1">•
ts>
(tn'>?am i learning[...]