[...]g an idea of an answer
='strcls'>*="frds scrmbld">Arianna='lgc'>: deep truth involved, process, point of passage (the axis of ="trms">child ="trms">traverses your axis) what you say to the other is a container
='strcls'>*="trms">Joke='lgc'>: ="trms">question ='lgc'>--to='lgc'>='lgc'>--> invitation, creating the invitation
='strcls'>*="frds scrmbld">Pierre='lgc'>: posting a problem is not about general sentences, it is about finding new ="trms">relations in the existing fabric of the ="trms">world, problematizing our intuitions into problems, therefore it is important to have the “='qstn'>?”
='strcls'>*="frds">Sina='lgc'>: re="trms">membering beyond ="trms">history
='lgc'>='lgc'>='lgc'>--='lgc'>--='lgc'>='lgc'>--='lgc'>--='lgc'>[how can we enter something and not enter it at the same time='qstn'>?='lgc'>]
='strcls'>*="frds scrmbld">Thiago='lgc'>: non="trms">presence ='lgc'><='lgc'>='lgc'>--> thinking, without body='qstn'>?!
='strcls'>*="frds scrmbld">Aela='lgc'>: is about the ="trms">question of distance and inside/outside, by practicing openness, it is about when something enters ‘you’
='strcls'>*="frds scrmbld">Sana='lgc'>: physical-="trms">presence ='lgc'>=/= ="trms">imagination (mental activity ='lgc'>='lgc'>~= dream) ='lgc'>{She needs to see ="ppl">Miyazaki='lgc'>}
='strcls'>*Roger='lgc'>: we do it all the time, for him it is more about active engagement, role of feelings, moments that you are pushed out by the entity
='strcls'>*="frds scrmbld">Maarten='lgc'>: no! enter ='lgc'>=/= not-enter, research depends on de="trms">finitions
='strcls'>*="frds scrmbld">Juan='lgc'>: layers of realities are involved, it is about expanding the consciousness by charming it into 90='prcnt'>% ="trms">presences, theater gives a yes/no quality to the ="trms">question of entering, actors, ="trms">stage as Dystopie of ="trms">presence
='strcls'>*="frds scrmbld">Xiri='lgc'>: yes! this is often the case, we are between 2nd-chances and being-torn-apart
='lgc'>='lgc'>='lgc'>--='lgc'>--='lgc'>='lgc'>--='lgc'>--='lgc'>[who told the first ="trms">joke='qstn'>?='lgc'>]
='strcls'>*="frds scrmbld">Gerald='lgc'>: objects ='lgc'>=/= actual life (absurdity and absoluteness of objects) (contemplating about object ='lgc'>=='lgc'>=> inner smile)
='strcls'>*="frds scrmbld">Nicolas='lgc'>: father (by not getting it ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right), not mother (she is not the teller type), the tickler is about lunching possibilities
='strcls'>*="frds scrmbld">Vladimir='lgc'>: God, ="frds scrmbld">Vladimir thinks this is theological and therefore axiomatic (that means self-evident or un="trms">questionable)
='strcls'>*Lise='lgc'>: Monty Python, ="trms">specifically the philosopher soccer video, in the way that makes you ="trms">laugh
='strcls'>*="frds scrmbld">Elke='lgc'>: God, God said “this is reality” (but we didn't get his ="trms">joke)
='strcls'>*="frds scrmbld">Steven='lgc'>: some funny kid in the street when he was 5 or 6, and it wasn't really a ="trms">joke more a ="trms">story
="large lg2" stl="font-size:111%">
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i like to set up a synonym-finder machine
(looking at mutations of ...)
='lgc'>='lgc'>--> the same way that in ="ppl">Attar's ="trms">birds, one ="trms">birds trying to convince another ="trms">birds, is living by a roaming assemblage of assertions, and not really an argument='lgc'>--i am also not having any argument in that sense
the words locked to certain meanings='lgc'>='lgc'>--='lgc'>--lock is another word for ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure, a key and lock seducing each other, we can check its mechanics
three ="trms">interesting objects from ="nms">apass’ environment='lgc'>:
="prgrph">-op="trms">posite
="prgrph">-omen
="prgrph">-alarm
in the beginning there was the ... rather than the word ‘or’
(or is about ="trms">joke, alternatives, and maybes)
a mouthful='lgc'>: as much as a mouth will hold. ='lgc'>: a word, name, or phrase that is very long or difficult to say. ='lgc'>: something said that has a lot of meaning or importance.
="trms">interdisciplinary exploration of
is “what is your project about again='qstn'>?” the ="trms">question we want to ask in ="nms">apass='qstn'>? does this ="trms">question really helps the other='qstn'>? or is it just for you, the ="trms">questioner='qstn'>?
="prgrph">-how to resist the ="trms">interference of double click='qstn'>?
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(in the direction of ='mywrk'>my research; hastily opening the ="trms">ontological envelope that saves a heart full of “="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of ="trms">specifications”...)
the visit will be to the ‘European Committee for Standardization’ (CEN, French='lgc'>: Comité Européen de Normalization), one of the EU fostered nonprofit public institutions of the cutting-="trms"nttrm="knowledge,Knowledge">edge development regarding ambitious notion of ‘="trms">data,’ ‘="trms">systematic knowl="trms"nttrm="knowledge,Knowledge">edge,’ and ‘="trms">specifications’. the excursion will be oriented towards a meeting between the participants of advanced performance and scenography studies and the re="trms">presentatives of CEN, and encourages a run between the ="trms">ontological ="trms">demands of ="trms">international economy and contemporary art, their disastrous split, and where their formations meet and ="trms">intersect.
KEYWORDS='lgc'>: ="trms">cosmology, experimentation, existence, ="trms">specification, future, knowl="trms"nttrm="knowledge,Knowledge">edge, irrationality, permanence and substance, ="trms">technological acts='lgc'>--of naming, a path of becoming='lgc'>--on the grid of ="trms">technological dominion, suspicious partnership of “advanced democracies” and “high ="trms">technology"='lgc'>--what allows their ="trms">mutuality='qstn'>?, standard-testing='lgc'>--which sectors of existence it is ="trms">traversing='qstn'>?, pre-="trms">technological traces of cognitive normalization, the very little ="trms">difference between ="trms">specification and “the real thing,” THE o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of the ="trms">demand for ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous ="trms">specification, migration of ="trms">questions out of the areas of ="trms">instrumental fitness, human ="trms">relation to the surrounding ="trms">world, impoverished ="trms">zoologies='lgc'>--under ="trms">techno-="trms">epistemo-="trms">anthropocentric values, squeezing pre="trms">historic modes of weakening subjectival normativity='lgc'>--a field that today gets heavily ="trms">technologized,
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to bring our needs and ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures towards each other
bring my ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure to the table (that thing which i can't stop following)
who/what are you pregnant with='qstn'>?
(that is what you are proposing)
(that is to play with the ‘="trms">histories of body and mind’ ='lgc'>[="ppl">="ppl">Haraway='lgc'>] you in="trms">herit ='lgc'>='lgc'>--> for me is to play with the pre-subjective singularities)
='lgc'>[in="trms">heritance is of great importance for our research. it is about the passing of ="trms">obligations from something ghost-like. i am sure we have other modes of ="trms">response available to us other than how Hamlet takes in what is in="trms">herited to him, other ways of ="trms">responding to the ghostly beings that talk to us from death. (in="trms">heritance ='lgc'>='lgc'>~= inhabiting spirit ='lgc'>[they cannot be possess as a piece of property='lgc'>], ="trms"nttrm="already,spread">reading inflaming flashes of remote spirits ='lgc'>[='lgc'>='lgc'>--> is this hear from one another looks like='qstn'>? is ="trms">technology placed at the source of this reflection='qstn'>?='lgc'>--="trms">technology itself answers the call='lgc'>--(="ppl">Avital)='lgc'>]) could we work with Ophelia's kind of ='at'>#Wortsalad instead='qstn'>? (Salad-e Kalame, khoresht-e kalame; same thing happens to Shirin of in Khosro Shirin, but unlike ="ppl">Shakespeare, ="ppl">Nezami allows another ="trms">poetic drift;) ="ppl">Heidegger's “die Sprache spricht” ='lgc'>: ="trms">language is monologue ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">schizophrenia and ="trms">schizophrenic discourse ='lgc'>--='qstn'>?='lgc'>='lgc'>--> structure of speaking='lgc'>]
='lgc'>[speaking asserts a certain temporal ="trms">priority which we must undermine='lgc'>]
="prgrph">-="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening ='strcls'>*before='strcls'>* speaking
="prgrph">-“We hear ="trms">language speaking” (="ppl">Heidegger); a non-organic speaking; ="trms">language is not ="trms">="trms">equipped with organs of speech='qstn'>? (="ppl">Avital)
="trms">serious ="trms">joking / ="trms">joking ="trms">seriousness ='lgc'>[="ppl">="ppl">Haraway='lgc'>]
="trms">joke/="trms">jest/="trms">gesture
a space of play ='lgc'>='lgc'>--> where ideas come in to being
(="trms">story of ‘or’. is it where the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal ="trms">joker came='qstn'>? using or instead of and)
(there is no ‘or’ in ="trms">nature!='qstn'>? what are the earlier forms of or that we can trace in cave paintings or tool makings='qstn'>?)
='strcls'>**if you don't take my idea ="trms">seriously i will be utterly incomprehensible='strcls'>**
="trms">crafts-person for the building of ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures of pro="trms">positions ='lgc'>='lgc'>--> ‘abstractions’
(abstraction is fragile and can hold ="trms">worlds together)
where Europe comes from='qstn'>? (woher kommst du='qstn'>? i am born in, i am born in, ...)
what animates us rather than what civilizes us
(to ="frds scrmbld">Shabnam='lgc'>:) to ‘mourn with’ rather than ‘mourn about’
(-about ='lgc'>=/= -with)
(structure of mourning)
to break in the philosophical and biological headquarters (and steal their ="trms">stories, their abstractions, etc.)
exchanging and sharing ="trms">instruments and ="trms">languages
this is about building something that is ‘good enough’ to get you through...
these practices doesn't necessarily produce ‘separate entities’ (indivis)
am i fantasizing creating a monolithic structure of ideas='qstn'>?
critique is an art that tangles with what you are proposing
(like an octopus in a ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure)
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="trms">stories that can ="trms">interrupt death (of our time, ="trms">anthropo="trms">cene, etc.)
(='thdf'>example of biology-="trms">story into culture-="trms">story='lgc'>: (1) ladder of evolution ='lgc'>='lgc'>--> progress (2) sperm/egg ="trms">story ='lgc'>='lgc'>--> gender performance)
to change ="trms">stories so that they are more livable
we live ="trms">stories
to make mistakes as fast as possible
... move across earth space and ="trms">narrative space
="trms">situated ="trms">stories
they can't tell everything, but what is needed here
https://en.wikipedia.org/wiki/Refugium_(population_biology)
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="trms">ontological choreography
vital ="trms">sort of play that the participants invent out of a ="trms">history of body and mind they in="trms">herit
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possible performances
='strcls'>*two doors, ='qstn'>?, talk, model, puppet
='strcls'>*using stop-motion animation, clay formation, ="trms">material ="trms">animal facial properties
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seeing a car crashing, is seeing a ="trms">causation, seeing a reasoning, is that logos='qstn'>? is it logos when we see a physical experimentation='qstn'>?
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='lgc'>[="ppl">="ppl">Haraway='lgc'>]
the established (dis)order is NOT necessary!
grips of necessity
(the real does/did not have to be or happen that way. the ‘real’ is the result of ="trms">contingencies and it can be undone by working the ="trms">contingencies, with ="trms">skill.)
laboring bodies, playing bodies, ="trms">sensuous bodies
(feminism='lgc'>:) you can't get freedom outside of mortality
="prgrph">-theology, the negative way of knowing, the necessary discipline of ="trms">positive affirmation in order to know what is not knowable, is a very helpful tradition
when it comes to ="trms">language we, humans, will always win over the ="trms">animals.
we will always be the ones who control the law, the ="trms">database.
(all is bad news both for the charismatic end="trms"nttrm="danger,stranger">angered Bangali tiger and the individual chicken in the food industry.)
fight the divisions and ="trms">differences
we are in a very bad place for ="trms">animals and woman
can we do without ="trms">instrumentalization='qstn'>?
="trms">categories of killable='lgc'>--the ="trms">question of how we kill
the ="trms">question of one's-own-old-hat
regarding what you are against='lgc'>: we might find ourselves properly addressing a particular issue but having no ability to make political connection, to think beyond the ="trms">categories
='strcls'>*thinking='lgc'>: a ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list practice with other thinkers='lgc'>--done best as ="trms">storytelling
for me politics is that to be able to locate ways of life that deserves work, that which deserve op="trms">position, that which deserve our curiosity
dis="trms">embodiment is a ="trms">technologically produced effect='lgc'>--many people are very ="trms">skillful in creating that effect ='lgc'>='lgc'>--> effects that are also ="trms">affect/="trms">affectional
(="ppl">="ppl">Haraway on ="trms">writing the cyborg manifesto) SK
the physiological state of neutrality is an ="trms">affective state
(='thdf'>the notion that violent and passion counts as ="trms">affect and neutrality is without ="trms">affect is chemically bizarre) ='lgc'>-- ="trms">neuro-chemistry of a certain kind of self-collection
refusing the division between ="trms">material and im="trms">material
to call information-="trms">world im="trms">material is wrong
(this is the base of ='mywrk'>my work related to ="ppl">="ppl">Haraway)
in the case of vision='lgc'>: the ="trms">material and the ="trms">semiotic always implode ='lgc'>[the ="trms">apparatus and the flesh='lgc'>] ='lgc'>='lgc'>--> the effect of ='strcls'>*dis="trms">embodiment is a ="trms">technologically produced effect='strcls'>* (that is also always ="trms">affectional) (we have to get good at producing it)
='lgc'>[...so she was among (1983 ="ppl">Marxist) feminists (and the figure of cyborg is al="trms"nttrm="already,spread">ready in circulation for her='lgc'>--about the ="trms">questions of reproduction ="trms">technologies related to the ="trms">situation of women) without biological education='lgc'>--not only that, many of her feminist allies thought of biology as the enemy ='lgc'>[='lgc'>='lgc'>--> anti="trms">natural rejection of the ="trms">sciences in feminist the agreement “that ‘="trms">nature’ is our enemy and that we must control our ‘="trms">natural’ bodies ='lgc'>='lgc'>--> escalating logic of counterdomination='lgc'>] so her manifesto is all about that. biology is (a rich ="trms">fabulous practice and) never innocent, and it is something that ‘we mean’. in the sense of ‘what do you mean='qstn'>?!'='lgc'>] ='lgc'>[we are always telling knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">stories that we need ='lgc'>='lgc'>--> noninnocent='lgc'>]
(something is) boring ='lgc'>=='qstn'>?='lgc'>=> (something is) wrong
why do i ="trms">joke='qstn'>? it has to do with ="trms">storytelling.
anything anybody tells me i tend to believe='lgc'>--what i learn from whores
working within an ="trms">apparatus of thinking in order to get somewhere in a sustained way and not to drift into as="trms">sociations as fast as... ='lgc'>='lgc'>-->
i can't finish the sentence until i can pay attention to what ="trms">interrupts it. and if i syntactically require to come to the end of sentence, syntactically commits me to a ="trms">position i don't hold. the ="trms">technical requirement of clarity (and coherence='lgc'>--must learn how to do it). my ="trms">storytelling is about how not to reach the end of sentence. (that Peter noted as suspension)
='lgc'>['thinking pushed into syntax’ ='lgc'>='lgc'>--> ='mywrk'>my work ="trms">lecture-performances are about a thinking ="trms">excessing out of syntax. not all argumentation is made in syntax(= how a sentence must end), and turn it into a ="trms">skill of nonsyntactical ="trms">pragmatic ="trms">language ="trms">craft tradition, advocating the ='strcls'>*exceedingly ="trms">agential='strcls'>* ="trms">world ='lgc'>='lgc'>~= there is always ‘a whole lot is going on'='lgc'>]
the iterative and fractal quality of sentences
partial connections (of distinct entities) ='lgc'>='lgc'>~= analogy
analogy allows one part contaminate ="trms">systematically another part and vice versa
(="ppl">="ppl">Haraway on feminism)
feminist theory is especially good in getting at in particular ways doctrines of ="trms">nature's work to enforce ways of life on women, on people of color, on the enslaved, on those who do not possess the qualities of mind and self-possession, on those who are on the marked ="trms">categories to the unmarked. the feminist have been particularly good at getting how genre works. gender, in this regard. ='lgc'>[...='lgc'>] ='lgc'>='lgc'>--> that female by ="trms">nature is committed to the ="trms">species and the male by ="trms">nature committed to transcendence.
='lgc'>[our in="trms">herited binaries ='lgc'>='lgc'>-->='lgc'>] ="trms">formulations of ="trms">nature='lgc'>: executive/non-executive organs, immanence/transcendence, maintenance/novelty, catabolic(foru-sakht فرو ساخت, sukht سوخت)/anabolic(tarkib-saz ترکیب ساز) functions, ,,
="prgrph">-in ="ppl">Darwin's ="trms">writing, non-theological account of diversity on earth, we find both ="trms">interrupters and continuers of these particular notions of ="trms">nature
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the ="trms">question of model, what is the model for what, what is similar to what='qstn'>?
='strcls'>****how do we do comparative thinking='qstn'>? comparative thinking depends on similarity judgment and ="trms">difference judgment, and depends on good-enough models, and depends on a certain kind of ="trms">rhetorical work of ='strcls'>*="trms">crafting ="trms">tropes='strcls'>*
='lgc'>='lgc'>--> figures of similarity/="trms">difference='lgc'>:
by similarity, or
by contiguity, or
by part-whole, or
...
(this is ‘building’ ='strcls'>*among='strcls'>* us)
(how do i decide to compare two things='qstn'>? Shirin and Ophelia, etc)
models are built ="trms">rhetorics
="trms">history of models
the power of models is that they are not the ‘same as’
circuits of meaning and power that flow through (="trms">materials and bodies)
mondial ='lgc'>~='qstn'>? ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edge
the idiom ‘="trms">situated’ makes people think ‘local’ (instead of global)
by ="trms">situated she means the ‘knot’ which always means some place and somewhere, but that someplace/somewhere could be in ="trms">materiality a distributed digital ="trms">network. the ="trms">situated is always open. the point is that it is not nowhere and no place.
epidemic friendly
the flow of disease are major ="trms">international research ="trms">matter
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eco-feminism, veganism is for ="ppl">="ppl">Haraway is genocidal ="trms">position, a ="trms">position that advocates violence, a ="trms">position dedicated to the destruction of ways of life and living beings in="trms"nttrm="cluster,club">cluding ="trms">animals, ='lgc'>[a ="trms">position that='lgc'>] ='strcls'>*concise all working ="trms">animals to being nothing but evidence of the destructive and violating im="trms">position of human will on ="trms">natural stuff='strcls'>*, and “that domestic ="trms">animals of all kinds are victims and de="trms">monstrations of human hubris گستاخى, and they have been made into tools” ='lgc'>='lgc'>~= an extreme developemnt of liberal theory ='lgc'>='lgc'>--> the (work) ="trms">animals are not self-defining subjects, are violations and victims, and should not exisit, except as='lgc'>:
="lsts lst1">•="trms">heritage-="trms">animals
="lsts lst1">•rescue-="trms">animals
="lsts lst1">•wards of guardianship
(='mywrk'>my work on ="nms">ajayeb and ="trms">question of ="trms">heritage has been exactly against that ="trms">position)
the radical anti-food-industry ="trms">position is a radical liberal theory turns all working ="trms">animals into (at best) ='strcls'>*="trms">heritage-="trms">animals='strcls'>* ='lgc'>='lgc'>~= ="trms">animal to be preserved as much as possible separate from human use ='lgc'>='lgc'>--> “all human use is bad”
(='lgc'>--='not'>✕='lgc'>='lgc'>--> we know that the ="trms">question of use and ="trms">instrumentalism cannot for mortal ="trms">finite beings rid out of liberation theory and practice)
='lgc'>[='thdf'>for example the dis="trms">position of the film How to Train Your Dragon='lgc'>: The Hidden ="trms">World, where at the end dragons are better off their human partners ='lgc'>~ kabutar ba kabutar baz ba baz کبوتر با کبوتر باز با باز='lgc'>]
='strcls'>**killing is not something mortal beings can avoid='strcls'>** (us or them)
='strcls'>*the human beings have regularly and in complex ways produced other living entities as killable='strcls'>*
='lgc'>[="trms">category of killable='lgc'>: a killing that doesn't quite count as killing='lgc'>]
="large lg4" stl="font-size:112%">
killing your pet when she is too sick='lgc'> = a judgment in ="trms">responsive ="trms">relationship that is not equal
to say that “meat culture everywhere and always are acts of violation” is wrong
“post-”, the not[...]