[...]e the ="trms"nttrm="already,spread">reader into a ="trms">community that shares a common horizon='qstn'>? (='at'>@="frds scrmbld">Sven and ="frds scrmbld">Chloe ="trms">bookshop)
which side, which knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">world, in what spacetime are ‘we’ on, inside and outside of, bonding and othering='qstn'>?

='strcls'>*tacit forgetting='strcls'>* ='lgc'>=/= resolution
='strcls'>**what ="trms">sorts of boundary objects value irritation='qstn'>?='strcls'>** ='at'>@="frds scrmbld"nttrm="Leonardo">Leo
(my irritation in ="nms">apass with tacit knowl="trms"nttrm="knowledge,Knowledge">edge, spiritualism, Vivero, Manning, process philosophy,,,)

="ppl">Katie accounts for ="ppl">Ahmed worries that ="ppl">="ppl">Barad's ="trms">mattering and some othe black-boxing speech acts are only caricatures of whole arguments, of whole (disciplinizing='qstn'>?) archives, and that they are not conducted at the proper grain of detail, “not attributed to somebody”


attention (in time) ='lgc'>='lgc'>-->
="lsts lst1">•narrow the range of possibility of -ism(s)
="lsts lst1">•alter the grain of detail ='lgc'>='lgc'>==> ='strcls'>*="trms">differential focus='strcls'>*


="large lg2" stl="font-size:112%"> ="nms">ajayeb.net='lgc'>: an intellectual infrastructure assemblaged and stacked (extensively scaled, intensely scoped) ='lgc'>=/= disciplinized archives of references (a knowing that linkages exist and can be assumed and must be consciously made explicit as “new”)
="lsts lst1">•my “='lgc'>=/=” set the focus of lens unsed in examining ='lgc'>='lgc'>--> alter the grain of detail (deliberately and dismissingly) ='lgc'>='lgc'>--> a “we” is needed ='lgc'>--to='lgc'>='lgc'>--> pull back ='lgc'>--to='lgc'>='lgc'>--> in="trms"nttrm="cluster,club">clude alternate knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">worlds
="nms">ajayeb.net/bibli='lgc'>: ="trms">bird's-eye view of the bibliographic growth

mobility and detachability of “nots” provoking frission

='at'>@ERG's new website='lgc'>: what if the ="trms">worlding here needs to scope and scale along ranges of detail, indications of shifts from one knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">world to another assemblaged through boundary objects='qstn'>?
="prgrph">-who gets to say in which knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">world='qstn'>?

="trms">routinized ="trms">rhetoric about feminism

="trms">apparatus='lgc'>: open-ended practices

='strcls'>****(ok yes) “we honestly believe that there are no ="trms">positions that are ="trms">epistemologically superior to any other” ='lgc'>--but='lgc'>='lgc'>--> at the same time ='lgc'>[="ppl">Katie and i totally='lgc'>] argue with and try to overthrow those i don't agree with='strcls'>****

neutrality (='lgc'><='lgc'>-- moral commitment) ='lgc'>=/= relativism='lgc'>: forswearing claims to absolute ="trms">epistemological ="trms">authority

(learning from ="ppl">Katie) my ="trms">technique in ="nms">ajayeb study ='lgc'>='lgc'>--> i brazenly detach words from their o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal context and mobilize then all together for my own irritating purposes ='lgc'>[...='lgc'>] i both reduce and add to the complexity (of globals and locals)
='strcls'>**(my play='lgc'>:) double or multiple consciousness ='lgc'>='lgc'>==> ='lgc'>[='strcls'>*='lgc'>]="nms">ajayeb='lgc'>: growing boundary objects
='strcls'>**(my project in ="nms">apass='lgc'>:) to be curious and value how claims to ="trms">epistemological ="trms">authority operate and how comparative relativism can be accountable ='lgc'>+ can i irritatingly passionately disagree with


democratization of oppression (='qstn'>?)

="large lg6" stl="font-size:133%"> ="trms"nttrm="already,spread">reading across the media sustains a depth of experience that motivates more ="trms">consumption
...the economic logic of a horizontally ="trms">integrated entertainment industry

='at'>#telegram ="nms">iran (commercial ="trms">world of entertainment)
="trms">material examples of ='strcls'>*stacked realities='strcls'>* cascading over various media and ="trms">technological platforms with differing degrees of ="trms">interoperability and standardization ='lgc'>--="ppl">Katie='lgc'>='lgc'>--> ='strcls'>*transmedia ="trms">stories='strcls'>* (inevitably commercialized)



="trms">integrationism
revolutionary action
supermacism
separatism
anarchism
political defense
rede="trms">finition of the human
to ="trms">intervene in and democratically refocus ="trms">social and psychic powers ='lgc'>='lgc'>--> place-based ="trms">ecological activism='lgc'>: self-consciously identifying and producing invigorating political and cultural planetary geographies

ethically augmented and ="trms">affected cognitive sensorium

variable and sensitized tactics and ethics of “democratics” ='lgc'>--Sandoval='lgc'>='lgc'>--> ="trms"nttrm="metaph,metamorph,metabol,metal">meta-ideologizing='lgc'>: functions both within and against ideology
='at'>@="frds scrmbld"nttrm="Leonardo">Leo='qstn'>?


(='mywrk'>my work on ="nms">ajayeb is aimed at='lgc'>:) old and new media collide ='lgc'>==Jenkins='lgc'>='lgc'>==> ='strcls'>*convergence culture='strcls'>* ='lgc'>--inhabited-by='lgc'>='lgc'>--> those who learn how to play with media, information, visualization, and who live among and produce hypertexted or ="trms">relational and relative ="trms">materialities

preemptive
proleptic
prophetic

(the way i am using the term) queer='lgc'>: to learn to be ="trms">affected by the political economies of knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">worlds


(my art in ="trms">lecture and performances='lgc'>:) ='strcls'>*to play with our own consciousness='strcls'>* ='lgc'>--="ppl">Katie='lgc'>='lgc'>--> to curiosly work at the ="trms"nttrm="knowledge,Knowledge">edge of “this is not it”, ='lgc'>[bits that are='lgc'>] some activated and activating across the tacit and the explicit

(no to) idealization
(no to) disillusionment

(="ppl">Katie asks) ='strcls'>*****which “we” gathers, locating inside of ="trms">worlding processes, as elements in reorganizations that “we” ="trms">matter in, but do not control='qstn'>?='strcls'>*****

(the game we play in artistic research='lgc'>:) ='strcls'>*transcontextual movement witout falling apart='strcls'>*
='lgc'>[in ="nms">apass people do='lgc'>] sensitized transmedia knowl="trms"nttrm="knowledge,Knowledge">edge practices

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o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of computing goes back to 19th century insurance industry='lgc'>: ="trms">modern elimination of risks
="trms">social theory of ="trms">data ="trms">science
1820s (Babbage’s) ="trms">difference engine
="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right at the industrial revolution='lgc'>: division of labor (for Babbage was the highest human achievement)
='lgc'>='lgc'>==> welfare state
the state protects and promotes the economic and ="trms">social well-being of the citizens
we are living by the rationality of insurance industry (='lgc'>='lgc'>==> operating our lives by ="trms">technologies of information and computing)
='lgc'>[we can live with it ="trms">differently='lgc'>]
logic of progress is not the issue, logic of acceleration is the problem
(idea of) frictionless economy ='lgc'>='lgc'>==> must go faster and faster
discourse of stasis ='lgc'>=/= how to explore change='qstn'>?
not preserving end="trms"nttrm="danger,stranger">angered ="trms">species, but preserving the possibility of change

desks are information ="trms">technologies

="ppl">="ppl">Bowker > ="frds">Sina='lgc'>: every critical work (today) must in="trms"nttrm="cluster,club">clude the centrality of ="trms">data (and calculation) in our lives

(from pre="trms">modern) ='strcls'>*describe the ="trms">world='strcls'>* ='lgc'>[="trms">bestiaries='lgc'>] ='lgc'>--to='lgc'>='lgc'>--> (="trms">modern necessity to) ='strcls'>*calculate the ="trms">world='strcls'>* ='lgc'>[recognizing a calculated ="trms">world ='lgc'>='lgc'>--> my ="trms">interest in ="ppl">Olearius='lgc'>]

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(Cameron's image of) Terminator='lgc'>: relentless unidirectional progress ='lgc'>[that you can't negotiate with='lgc'>] (='lgc'>='lgc'>~= ="trms">modernity) ='lgc'>='lgc'>==> destruction of cultures and ="trms">communities ='lgc'>='lgc'>--> destroy ourselves

how to live with Terminator='lgc'> = how to live with ="trms">modernity ='lgc'>='lgc'>--> post="trms">modernity
(in the film the Terminator is finally terminated by a determined woman using rather old-="trms">fashioned ="trms">technology)

absolutely will not stop
inside='lgc'>: hyperalloy combat chassis, microprocessor controlled, fully armoured, very tough
outside='lgc'>: living human tissue, flesh, skin, hair, blood ='lgc'>='lgc'>--> controlled by a clinical logic='lgc'>: ='strcls'>*it cannot be reasoned with='strcls'>*, it cannot be bargained with

its ="trms"nttrm="metaph,metamorph,metabol,metal">metal skeleton rises from the ashes and carries on with its ="trms">mission. the skeleton too is chopped to bits, the individual bits come to life and continue with their goal

(for ="ppl">Sardar) ="trms">modernity is the conceptual equivalent of the Terminator (incepted in European Enlightenment='lgc'>: ="trms">modernize traditional cultures and relentlessly lead mankind, screaming and protesting, by the nose towards a progressive utopia)

="trms">modernity ='lgc'>='lgc'>='lgc'>~=> (witnessed, if not caused='lgc'>:)
="lsts lst1">•death and elimination of numerous cultures
="lsts lst1">•destruction of countless ="trms">communities and ="trms">histories
="lsts lst1">•disappearance of hundreds of valuable ="trms">animal and plant ="trms">species
="lsts lst1">•transformed arable land into wastelands and deserts

="trms">modernity='lgc'>: the official culture of the ="trms">world
(="ppl">Nietzsche, ="ppl">Heidegger ='lgc'>='lgc'>-->) it is not possible to think our way out of ="trms">modernity with the philosophical ="trms">system of thought and ="trms">language supplied by ="trms">modernity

='lgc'>='lgc'>--> Vattimo's (bad) philosophy of crisis='lgc'>:
="lsts lst1">•="trms">history
what was traditionally referred to as “="trms">history” is now perceived as having broken down into an in="trms">finity of “="trms">histories” that can no longer be (re)combined into a single ="trms">narrative governed by a central theme
(today='lgc'>:) ="trms">history='lgc'> = a kind of ="trms">writing
="lsts lst1">•progress='lgc'>: ='strcls'>*something qualitatively ="trms">different from what precedes it='strcls'>* (a forward movement in ="trms">history) ='lgc'>--='not'>✕='lgc'>='lgc'>--> ='lgc'>[now:='lgc'>] welf established ="trms">technique (of such masters as ="ppl">="ppl">Foucault, ="ppl">Deleuze, ="ppl">Derrida, ="ppl">Lyotard and ="ppl">Baudrillard='lgc'>:) to deconstruct rational ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics in order to open it, to re="trms">write it and thus to lay the foundation, in terms of a ="ppl">Marxian-inspired ="trms">historicism, of new truths for a post="trms">modernist thought
="lsts lst1">•(Vattimo's use of) nihilism as weapon to attack notions of ‘truth’ and ‘reason’ (in western ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics) ='lgc'>='lgc'>==>
="lsts lst2">◦‘logic='lgc'> = (just another kind of) ="trms">rhetoric’
="lsts lst2">◦‘truth='lgc'> = will to power (by those who claim to be seeking truth over those who are being addressed by them)’
="lsts lst2">◦‘="trms">science and ="trms">technology='lgc'> = dominating ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical ="trms">systems’
='lgc'>--='not'>✕='lgc'>='lgc'>--> (eliminated any) possibility of a dialogue with cultures that are truly other as the rational ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of ="trms">science and ="trms">technology


(='thdf'>the idea of) p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurality of cultures and discourses must become a basic premise of post="trms">modernist thought ='lgc'>='lgc'>==> widesp="trms"nttrm="already,spread">read and widely p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic ="trms">religious revival ='lgc'>[='lgc'>+ ="trms">excessive indulgence in relativism='lgc'>]

(the meaning of) morality and principles of justice in a post="trms">modern ="trms">world='lgc'>: ='lgc'>[democracy's western ethos:='lgc'>]
="lsts lst1">•recognition of human needs
="lsts lst1">•courage
="lsts lst1">•solidarity
="lsts lst1">•justice
="lsts lst1">•prudence
="lsts lst1">•(virtue of) participating in rational discourse


(="ppl">Sardar's ="trms"nttrm="already,spread">reading='lgc'>:)
="lsts lst1">•stating the obvious with a sense of grand discovery is an essential post="trms">modern disease
="lsts lst1">•what ="trms">modern ="trms">science and ="trms">technology, free ="trms">market economy and multinational corporations are doing in the name of freedom, justice and fairness

='lgc'>='lgc'>--> despite ="trms">wonderful sentiments, and all the arguments for justice and equify, we end up with more of the same

(problem of the East with) ="trms">modernity='lgc'>: a European cultural construct based on ="trms">specific ="trms">historical legacy and condition, and its basic goal has always been to shape ="trms">science, politics, arts, morality and the ="trms">world ="trms">according to its own image and inner logic
='lgc'>+
much of post="trms">modernist thought is a sitnilar European construct and continues the old programme in a renewed attempt to justify neomarxism or new brands of liberal humanism

="prgrph">-what is a a genuine, radical departure from post="trms">modernism='qstn'>?

="trms">religiosity='lgc'>: that which transcends the ="trms">world (can be expressed in Fascism, ="trms">Communism, Nationalism, ="trms">Scientism, ="trms">Aestheticism, Nuclearism, or in several other secular ="trms">religions)

='lgc'>[='strcls'>*='lgc'>]secularism='lgc'>: a dishonest kind of ="trms">religiosity='strcls'>***

(mark of out time='lgc'>:) ='strcls'>*necessity of recovering our sense of oneness with ="trms">nature='strcls'>* ='lgc'><='lgc'>-- our total alienation
='lgc'>[='qstn'>?my artistic research is the very expression of='lgc'>] (Griffin's) post="trms">modernism ='lgc'>: a new ="trms">relationship with the ="trms">past (and the future) ='lgc'><='lgc'>-- post="trms">modernism acknowl="trms"nttrm="knowledge,Knowledge">edges, appreciates and wants to learn from the wisdom of traditional ="trms">societies ='lgc'>='lgc'>~= neoconservative ="trms">religious fundamentalism ='lgc'>=/= constructive nihilism

='lgc'>[the strive for a new ‘enchanted ="trms">science’ (='lgc'>=/= sacred ="trms">science) that='lgc'>] overcomes the separation between truth and virtue, value and fact, ethics and practical necessity

(Falk's) Disneyland post="trms">modernism='lgc'>:
="lsts lst1">•abstract affirmation of a ho="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic harmonious future
="lsts lst1">•homogenized uniformity (based on a colonizing logic and westernization of the globe)
="lsts lst1">•re="trms">interpret ="trms">science and ="trms">natural reality as confirmatory of a spiritual grounding for human
="lsts lst1">•ho="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic possibilities of encompassing conflict
="lsts lst1">•='strcls'>***post="trms">modernism as an expression of the privileged status of the West='strcls'>***


='strcls'>*="trms">greek gnosis is the Terminator in its guise of mystic='strcls'>* (which provided the Enlightenment with its springboard and ="trms">modernity with its ="trms">mission to subjugate non-western cultures)

arrogance and ="trms">authoritarianism are intrinsic in both ="trms">Greek rationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list and mystical thoughts='lgc'>:
="lsts lst1">•="ppl">Socrates ='lgc'>='lgc'>--> worshipped reason and was an arrogant and obnoxious man who enjoyed ridiculing ordinary folks
="lsts lst1">•Buddah ='lgc'>='lgc'>--> worshipped ="trms">nature and produced a totally ="trms">authoritarian ="trms">system of thought (as have most philosophers in western ="trms">history who have appealed to ="trms">nature for ethics)

new post="trms">modernism's value='lgc'>:
="lsts lst1">•="trms">ecological wisdom
="lsts lst1">•grassroots democracy
="lsts lst1">•personal and ="trms">social ="trms">responsibility
="lsts lst1">•non-violence
="lsts lst1">•decentralization
="lsts lst1">•="trms">community-based economics
="lsts lst1">•postpatriarchal values
="lsts lst1">•respect for diversity
="lsts lst1">•global ="trms">responsibility
="lsts lst1">•future focus


='strcls'>*="trms">modernity is based on a fundamental value-idea ='lgc'>='lgc'>--> secularism (a value whose op="trms">posite cannot be chosen as value)='strcls'>*

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importance of scale
archive ='lgc'>='lgc'>--> scale of the in="trms">finite

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='strcls'>*="trms">history of knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>[in ='mywrk'>my work on ="nms">ajayeb='lgc'>]='lgc'> = dream of knowl="trms"nttrm="knowledge,Knowledge">edge (="trms">present in the mind) of the people who are not anglophone ='lgc'>=/= ="trms">history of ="trms">science='strcls'>*

inside and outide the mental map of the ="trms">historian (of ="trms">science)

="large lg34" stl="font-size:135%"> SDzVaBj492s
="ppl">Daston on ='strcls'>*disciplinary ="trms">neurosis='strcls'>* of the ="trms">history of ="trms">science

all timelines are maps (are chronologies, are provincial)
most drawings are maps (are charming)


='lgc'>[="frds">Sina:='lgc'>] ='strcls'>****can we have (="trms">imagine) ="trms">science without ="trms">modernity (not coming ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right after it)='qstn'>?='qstn'>?='strcls'>**** ='lgc'><='lgc'>-- ='mywrk'>my research ="trms">question (to separate the bond between ="trms">science and ="trms">modernity='qstn'>? to flow the curiosity in that direction)


='lgc'>{ ='thdf'>the idea of “="trms">science created the ="trms">modern ="trms">world ='lgc'>+ western global dominance” (='lgc'>=/= everyone else) ='lgc'>}='lgc'>='lgc'>==> “understanding of ="trms">modernity='lgc'> = understanding ="trms">history of ="trms">science”
(one of rare moments that) european middle ages is conflated with the whole of middle east civilization, as pre-="ppl">Newtonian (in the eyes of W. Rostow)
='lgc'>='lgc'>--> cold war (maneuvering for the alliances of the newly decolonized nations)
='lgc'>='lgc'>--> all the ways of knowing that were not in="trms"nttrm="cluster,club">cluded in the current Anglophone and Francophone de="trms">finition of “="trms">science='lgc'> = the ="trms">natural ="trms">sciences in English only in mid 19th century” ='lgc'>=/= elm علم, Wissenschaft

='strcls'>**there is no culture without (its own implicit ="trms">systematics of) knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>**
="lsts lst1">•="trms">epistemological hierarchy (even without the display or existence of ='strcls'>*="trms">epistemic culture='strcls'>* ='lgc'>[dedicated to the persue of knoweldge='lgc'>] ='lgc'>='lgc'>--> yet put pressure on ="trms">communities of learning ='lgc'>='lgc'>==> ideas ='and'>& practices, for example alchemy was court ="trms">science par excellence)
="lsts lst1">•="trms">social hierarchy
="lsts lst1">•rational who can practice them why

(="ppl">Daston='lgc'>:) the stuck of hands-on knowl="trms"nttrm="knowledge,Knowledge">edge shoots up and then ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics plump it ='lgc'>='lgc'>--> persue of knowl="trms"nttrm="knowledge,Knowledge">edge becomes collective (with ="trms">different pressure points)

for many cultures ='lgc'>[in="trms"nttrm="cluster,club">cluding Persian='lgc'>]='lgc'>:
="lsts lst1">•the philology (grammer) is the queen of the ="trms">sciences
="lsts lst1">•the stricing prevalence of ='strcls'>*dispute='lgc'>: intellectual discourse ="trms">staged as agonistic duel ='lgc'>='lgc'>--> (most of our) ='strcls'>***intellectual life is conducted as polemic='strcls'>***


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the more you study an environment the less your in="trms">heritiability of that environment will be (='qstn'>?)

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="trms">history='lgc'>: study of ="trms">past as it it com="trms">memorate in traces (textual, physical, etc.) ='lgc'>=/= ='lgc'>[="nms">ajayeb studies =='lgc'>] ="trms">memory studies='lgc'>: subjective com="trms">memoration of the ="trms">past, collective forms of com="trms">memorations (for example the name of streets, or monuments, or unconscious way of navigating in Tajrish square, etc.) ='lgc'>='lgc'>--> ="trms">present in oral ="trms">interviews
="lsts lst1">•how the ="trms">past has been en="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listed emotionally, politically, ="trms">communally,,, (in various causes='lgc'>: construction of autobiography to the construction of national myth) ='lgc'>[='lgc'>='lgc'>==> objectivity does not make sense in ="trms">memory studies='lgc'>]
="lsts lst1">•it in="trms"nttrm="cluster,club">cludes (not only that which cab be documented, it rather) in="trms"nttrm="cluster,club">cludes an element of the subjective ='lgc'>: how people feel about what happened in the ="trms">past, how they reconstruct events of the ="trms">past but also ="trms">narratives ='lgc'>=/= what happened in the ="trms">past ='lgc'>--="ppl">Daston='lgc'>='lgc'>--> objectivity (among ="trms">histories='lgc'>:)
="lsts lst2">◦cross-checking of sources
="lsts lst2">◦(19th century ="trms">technique of) “="trms"nttrm="already,spread">reading against the grain”='lgc'>: try to discover, from the surviving sources, from what perspective they were ="trms">written (what ="trms">historical context they were embedded in)='lgc'> = “critical ="trms"nttrm="already,spread">reading” from the stand point of all of one might say “the illusions of ="trms">memory” which might cloud an objective impartial records of events (not accepting the ="trms">narrative that place value in the source) ='lgc'>[='lgc'>=/= ='mywrk'>my work on ="nms">ajayeb='lgc'>]
="lsts lst2">◦securing evidence (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to archive) ='lgc'>: ="trms">intersection of objectivity with study of ="trms">history

(since 17th century) ="trms">memory has been essential to our conceptualization of what does it mean to have a self ='lgc'>='lgc'>--> why we are so concerned with ="trms">memory damage ceases (alzheimer, etc.)

husod3oqLds


many time when we define (say “what X is”), what we are doing is to how to make a term more precise, to make something ='strcls'>*artificially operational='strcls'>*

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='strcls'>*="trms">sciences of the archive='strcls'>*
depend on longed lived collections

(since 16th century, as we know it) ="trms">modern ="trms">science's ="trms">epistemic goal='lgc'>: ='strcls'>*pre="trms">dictive accuracy='strcls'>* ='lgc'>=/= ='strcls'>*to elevate certainty='strcls'>* (the case in medieval Latin Europe)

="trms">books (="trms">past discoveries) ='and'>& ="trms">instruments (future discoveries) ="trms">interspersed ='lgc'>--when='lgc'>='lgc'>--> they both belong to the same practice ='lgc'>='lgc'>==> library



(="ppl">Goethe='lgc'>:) search nothing beyond the ="trms">phenomena

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="ppl">="ppl">Morris
movement of commerce's subject (='lgc'>=/= walking of the Parisian flaneur)
plaque's morbid sentimen ='lgc'>='lgc'>--> evades the reduction of signs to mere reference

='lgc'>[='strcls'>*='lgc'>]public art='lgc'>: the art of a ="trms">world bifurcated by capital ='lgc'>--tending='lgc'>='lgc'>--> ='strcls'>*monumentality='lgc'>: an exaggerated ="trms">literality ='lgc'>+ ="trms">excess of scale (incapable of irony)

(of image ='lgc'>='lgc'>-->) textuality='lgc'>: something ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurking off that bids us engage the ambiguity

metonym

critique='lgc'>: (analogy of) a movement toward the outside

a grammatical negative can never efface what it attempts to contradict
a call for judgment hides in the defensive ="trms">gesture


criminality='lgc'>: departure from (or fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure) to recognize a law

new violence
="lsts lst1">•violence against the sovereignty of local subjects
="lsts lst1">•violence against an ="trms">internationalized regime that increasingly claimed ex="trms">="trms"nttrm="cluster,club">clusive sovereignty for itself


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

ethnography of capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list crisis (a project on='lgc'>:)
="lsts lst1">•the politics of ='lgc'>[='strcls'>*='lgc'>]transparency='lgc'>: the ideological pointing stick by which the ="trms">market has appropriated for itself the function of regulating the state (where it was the function of the state to regulate the ="trms">market)
="lsts lst1">•how capitalism (='lgc'>[="ppl">="ppl">Morris='lgc'>] in Thailand) disguises itself as mere monetization
="lsts lst1">•how money's total and totalizing meditations have come to be experienced in the contrary idioms of immediacy and eternal ="trms">present-being
="lsts lst1">•

(='lgc'>[i am='lgc'>] learning with ="ppl">="ppl">Morris) ethnography of crisis
="prgrph">-how capitalism in Thailand disguises itself as mere monetization
="prgrph">-how money's (total and totalizing) mediations have come to be experienced in the contrary idioms of immediacy (and eternal ="trms">present-being)
="prgrph">-="trms">rhetorics of transparency and visibility (conceived in ="trms">aesthetic domains)

(="trms">narcissistic act of) tele="trms">technic encompassment


='strcls'>*spirit mediumship='strcls'>*
='lgc'>[auratic threshold of re="trms">presentation='lgc'>]
(the nationally renowned spirit medium) Chuchad, flamboyant media savvy
daguerreotypy='lgc'>: a demonic receiving device that had the capacity to retain and thereby diminish the photographed subject's substance
(in Thai) kaan thaay ='lgc'>[taking, wasting='lgc'>] ruup ='lgc'>[picture='lgc'>]
="lsts lst1">•Thai word for photography
="lsts lst1">•concomitant transformation and discharge
='lgc'>--='not'>✕='lgc'>='lgc'>--> spirit practices were brought into conversation with the mass media
="lsts lst1">•conceptualized largely in terms of atavism and/or residue (repressed orgiastic impulse buried)
="lsts lst1">•(located on the periphery of) the ='strcls'>*nation's geo-body='strcls'>* ='lgc'>[='lgc'>=/= state's formed public='lgc'>]


="large lg14" stl="font-size:103%"> (from the perspective of rationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list Buddhist orthodoxy ='lgc'>[and in the case of ="nms">iranian superstitions, Holakouee خرافه khorafe='lgc'>] ='lgc'>='lgc'>-->) mediumship='lgc'>: (="trms">imagined as) a temporal ="trms">interruption of the nation's ="trms">modernity

="trms">communist occult practices
emasculating magic

="large lg6" stl="font-size:123%"> phantasmatic triad of nation, ="trms">religion, monarch

mediums='lgc'> = state's other


="large lg1" stl="font-size:142%"> ='lgc'>[today='lgc'>]
="lsts lst1">•identification between the  local and the global (facilitated by transnational ="trms">communication ="trms">systems) compete with those of the nationalism
="lsts lst1">•='strcls'>*="trms">market-based discourses of civic politics in the anticipation of being seen from afar by a multinational media audience='strcls'>*
="lsts lst1">•

mediumship reborn as...
="lsts lst1">•circulating along with its own images
="lsts lst1">•part of an endlessly proliferating series (='lgc'>=/= double of a lost o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal) in which it merely seeks to be legible as an image of its displaced self


='lgc'>[a figure many artists today want to be='lgc'>: spirit='lgc'>] ='strcls'>*medium='strcls'>* (profession of epiphanic discovery) ='lgc'>--transmitting='lgc'>='lgc'>--> ="trms">paranoiac messages ='lgc'>--prophesying='lgc'>='lgc'>--> boundary penetration (o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginated with the state)

(revolution reduced to) the status of mise-en-s="trms">cene
bourgeois democracy
="trms">market-based discourses of civic politics

simulacral space of the new mediascape

(Chuchad's promise of authenticity ='lgc'>='lgc'>-->) violent authenticity of an exposure in which mediumship's re="trms">presentations would be renounced ='lgc'>='lgc'>--> ='strcls'>*="trms">techniques of the performance themselves become the object of performative inscription='strcls'>*

="trms">history of ="trms">religious legitimacies
popu="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list conservative monk ='lgc'>='lgc'>--> ="trms">religious sermon in the format of emphatically dialogic, using vernacular forms and local dialects to disseminate ='lgc'>[='lgc'>='lgc'>--> content remaines deeply orthodox in its valorization of the foundational texts ='lgc'>+ its ritua="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list inscription='lgc'>]
='lgc'>+
medium's anti-="trms">ontological discovery
='lgc'>='lgc'>='lgc'>~=>
either there is nothing to transmit or there is no means of trans="trms">mission='lgc'> = silence or white noise

Phra Phyom ='lgc'>='lgc'>--> ="trms">embodiment of fame itself, a bastardized auratic ="trms">presence that is always arriving (='lgc'>~ imminent without ="trms">specification)

="prgrph">-what drew these people to this performance='qstn'>?
(seeking the) ambivalent pleasure (not without violence) of having a secret unmasked

acolyte
to ensure a line of vision between the medium and his audience

broadcasting device='lgc'> = recording device

="trms">authorship ='lgc'>--(displaced by)='lgc'>='lgc'>--> a logic of ='strcls'>*tracking of traces without a subject='strcls'>* (='lgc'><='lgc'>-- reduction of re="trms">presentation and inscription)

="trms">modern mediumship ='lgc'>='lgc'>~= ='lgc'>[='strcls'>*='lgc'>]automatic ="trms">writing='lgc'>: (most as="trms">sociated with surrealism, in Western contexts) the ="trms">writer seeks to merely transmit his or her unconscious thoughts and, in the process, to disavow ='thdf'>the notion of ="trms">authorial ="trms">agency... ='lgc'>[it marks a more general ="trms">transitional moment in the ="trms">history of re="trms">presentation ='lgc'>--="ppl">="ppl">Morris='lgc'>='lgc'>-->='lgc'>] ='strcls'>***the production of meaning ceases to be a function of ="trms">writing ='lgc'>='lgc'>--> actuality or facticity becomes the primary object of inscription='strcls'>***)


confessional performances
d="trms">enunciation of possession performance
un="trms">translatable utterances ='lgc'>[='strcls'>**increasing performance of un="trms">translatability, glossolalia غريبه گفتارى ='lgc'>='lgc'>--> contemporary spirit possession performances ='lgc'>='lgc'>==> the truth of the spirits in the mass-mediatized ="trms">world is not referential and certainly not universal ='lgc'>--='not'>✕='lgc'>='lgc'>--> the truth of the spirits centers on ="trms">questions about the ="trms">difference between noise and information='lgc'>]
mediums embrace ="trms">technology
mediumship proliferates
mediums and the media provide each other with ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors
(mediums seek to escape the ="trms">relationship altogether) in forms of ecstatic nonre="trms">presentation or absolute r="trms">enunciation


="large lg30" stl="font-size:128%"> Chuchad cutting his tongue ='lgc'>='lgc'>--> disavow disavowal
“='lgc'>[...='lgc'>]he rendered himself voiceless, and the only sounds he could make were those of exhalation and inhalation='lgc'>: sounds of the body as machine”
...the crowd gasped and then repeated ='lgc'>='lgc'>--> confused awe ='and'>& automatism

='lgc'>[a ="trms">fable:='lgc'>] “Chuchad placed the tongue on a piece of white paper, and the blood quickly diffused into the fibers. For a moment it appeared as though the tongue was ="trms">writing a blunt, indecipherable hieroglyph. Chuchad then held the paper to his mouth so it was covering his face and pressed the tongue back into its o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal place. This time, he seemed to be re="trms">writing, or rather, ="trms">writing in reverse, and the glyph was inscribed on the tongue as though the tongue had been transformed into paper and the paper into pen. Thus did ="trms">writ- ing make speech possible. The medium pulled the paper away, ="trms">folded it carefully, and then, with only a little blood reddening his lips, began speaking.” (="ppl">="ppl">Morris)
="lsts lst1">•tongue excision='lgc'> = performative repudiation of mediumship
="lsts lst1">•voice='lgc'> = the vehicle of a simple exteriorization
="lsts lst1">•='lgc'>[='strcls'>*='lgc'>]="trms">fable='lgc'>: ="trms">staged risk in the form of a bad example ='lgc'>='lgc'>==> “object of trans="trms">mission='lgc'> = the truth”
="lsts lst1">•='lgc'>[='strcls'>*='lgc'>]confession='lgc'>: a mode of accession or conformity to the message


in Buddhism of pre="trms">modern ="trms">cosmologies ='lgc'>='lgc'>--> a domain of ="trms">natural signification where there is ='strcls'>*a pure identity between signifier and signified='strcls'>*

auxiliary hell جهنم کمکی

='lgc'>[a ="trms">fable:='lgc'>] scrutiny ='lgc'>='lgc'>==> (meritorious beings='lgc'>:) people in ="trms">question become miraculously ="trms">="trms">equipped with ="trms">memory

recorded on luminous jewel-encrusted gold tablets

quaint traditions عجیب و جالب
(i am learning from ="ppl">="ppl">Morris how not to) reject the ="trms">cosmology as a ="trms">symptom of superstition or a relic of bygone times

ubiquity alone is inadequate to de="trms">monstrate relevance

(in the ="trms">story of Yama) in the evildoer's case, speech is not the mere ="trms">instrument of truth='lgc'>: it is both a ="trms">symptom and a cause of sin

where the law rules ='lgc'>='lgc'>==>
="lsts lst1">•there is no ="trms">difference between ='strcls'>*object='strcls'>* and ='strcls'>*sign='strcls'>*
="lsts lst1">•there is no ="trms">difference between ='strcls'>*speech='strcls'>* and ='strcls'>*voice='strcls'>*

the ="trms">language of truth (personified in the speechless ="trms">child) ='lgc'>=/= corruptions of human utterance ='lgc'>: ='lgc'>{truth's silent ideality ='lgc'>=/= sin's “over-naming"='lgc'>}

mediumship's re="trms">presentational function='lgc'>: trans="trms">mission of a referential truth ='lgc'>+ repeated registration of the mere ="trms">technique of its trans="trms">mission

(Chuchad's) ="trms">instrumental “="trms">writing”
(like Chuchad, many performance artists are today) inhabiting the era of ='strcls'>***="trms">technique's fetishization='strcls'>***='lgc'> = (="ppl">Heidegger's era of) ="trms">technology

occult returning in the guise of transparency

nationalized discourse of ="trms">modernity='lgc'>: (op="trms">positional terms of) ="trms">science ='lgc'>=/= magic

redolent of... حاکی

when ='strcls'>*observation='strcls'>* (propelled by desire ='lgc'>=/=) become a form of ='strcls'>*attention='strcls'>* (propelled by labor)

='lgc'>[="ppl">="ppl">Morris > ="ppl">Kittler on “discourse ="trms">network” of ="ppl">Freud, ="ppl">Simmel, ="ppl">Rilke:='lgc'>] ="trms">writing='lgc'> = an exhaustion that endlessly refused to end (='lgc'>=/= miniatures of meaning)
='lgc'>='lgc'>--> “="trms">writing is nothing beyond its ="trms">materiality” and people who practice this act simply replace ="trms">writing machine ='lgc'>==promis='lgc'>='lgc'>==> ='strcls'>*mystical union of ="trms">writing and delirium='strcls'>*

(from) actual magicality of script ='lgc'>--to='lgc'>='lgc'>--> the re="trms">presentational capacity of inscription ='lgc'>--to='lgc'>='lgc'>--> a deployment of ="trms">writing in the mode of mathematics (bureaucratic ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">poetry)

incorporation of ="trms">technologies of mass mediatization into the ="trms">language (and performance of possession ='lgc'>--by='lgc'>='lgc'>--> the discourses of lost tradition)

="prgrph">-what kind of mediation is (not simply the inscription of its ="trms">technique, but) a renewed trans="trms">mission of meaning='qstn'>?


="large lg10" stl="font-size:104%"> ='strcls'>**the fantasy of a return to meaning='strcls'>**


='lgc'>[="ppl">="ppl">Morris submits that='lgc'>] (direct ="trms">marketing ='lgc'>='lgc'>~=) ='strcls'>*pyramid schemes='strcls'>* are the economic counterpart of ='strcls'>*mediumship='strcls'>*
= the mode of retailing in which the function of distribution and resale (and indeed the movement of capital) is masked in the ='strcls'>*="trms">rhetoric of directness='strcls'>*
="lsts lst1">•='lgc'>[='strcls'>*='lgc'>]directness='lgc'>: withdrawal of an infrastructure of mediation into the person of the distributor ='lgc'>+ مستتر کردن occulting of ="trms">technique in the very moment of display
="lsts lst1">•='lgc'>[='strcls'>*='lgc'>]pyramid scheme='lgc'>: a structure in which retailers ="trms">recruit more retailers ='lgc'>='lgc'>--> (mainly serves the ="trms">interests of) multinational entities parading as local entrepeneurialism

="large lg62" stl="font-size:135%"> grotesquely functionalized room

abandoning the ="trms">ontology of mediumship (for...)
putatively unmediated truth (of...)


magic's ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis entailes a repetition

(='lgc'>[="ppl">="ppl">Morris analysis of Chuchad:='lgc'>] a medium becoming) a middleman disavowing the mediations that he performed in order to produce the illusion of value, or meaning, or truth
="lsts lst1">•working only in the repression of its own operations ='lgc'>='lgc'>--> truth-effect of ="trms">marketing

='lgc'>='lgc'>--> ='strcls'>*the ="trms">market can substitute for magic='strcls'>*, the media can be itself, the very ="trms">nature of money (its abstractions and its generality) can compensate for the ="trms">differences it effaces

='strcls'>*="trms">rhetoric of asian family='strcls'>*
occult ="trms">network='lgc'>: ="trms">networks that are not publicly disclosed
(in environments that are believed not to operate as an open economy ='lgc'>='lgc'>--> economies are dominated not only by particular families but by the logic of family ='lgc'>[ex="trms">="trms"nttrm="cluster,club">clusive and unassailable ties between small ="trms">communities='lgc'>])
='lgc'>=/= rationalization of local economies, ="trms">market liberalization,,
="lsts lst1">•anachronistic ="trms">imaginary of transnational capitalism and the racialized family (of asian nations) ='lgc'>='lgc'>--> idealized
="lsts lst1">•="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical ruse of kinship's discourse
="lsts lst1">•='strcls'>*neocolonial fantasy concealed in the dream of immediacy='strcls'>* ='lgc'>='lgc'>--> Amway='lgc'>: theologically informed ="trms">market liberalism='lgc'>--pursuing a noiseless ="trms">world where feedback is impossible

confessional disclosures of new capital
="trms">rhetoric of transparency
mediumship's (enthralling) dramaturgy of disclosure

(="ppl">="ppl">Morris asking) what else is transparency in the massified ="trms">world='qstn'>? a mediation so total that it has become invisible (='qstn'>?)

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

="lsts lst1">•to challange them
="lsts lst1">•to break with their own ="trms">gesture
="lsts lst1">•to in="trms">herit from them

="large lg26" stl="font-size:105%"> ='strcls'>*="ppl">Socrates ='lgc'>='lgc'>--> alleged ="trms">epistemo-="trms">sociological enquiry (='lgc'>[the tradition of='lgc'>] asking people what they know and how they think) ='lgc'>--Savransky='lgc'>='lgc'>--> (hallmark of ="trms">social ="trms">sciences today='lgc'>:) ='strcls'>*ethics of estrangement='strcls'>*='lgc'>: ‘becoming estranged’ from the realm of appearances made available by direct experience in order to ‘gain access’ to a realm of facts and causes='strcls'>**** ='lgc'>==="ppl">Whitehead='lgc'>='lgc'>==> ='strcls'>*bifurcation of ="trms">nature='strcls'>*='lgc'>: a mode of understanding whereby experience only discloses that which is apparent, whereas the ‘relevant’ factors in the process of knowing the ="trms">world must always lie, and be sought, somewhere else
='strcls'>*='lgc'>=/= ="frds scrmbld"nttrm="Alice,Shariati">Alice in ="trms">Wonderland
='strcls'>*='lgc'>=/= ="nms">Cinderella ='lgc'>[='lgc'>='lgc'>--> ="nms">harem girl, ="trms">hallucinating with ="trms">animals, not becoming a psycho (angry), arrested='lgc'>]
='strcls'>*='lgc'>=/= William James='lgc'>: inquiry is about ='strcls'>**the way some people cultivate an expertise='strcls'>**, ='strcls'>**how they hesitate='strcls'>**, ='strcls'>**how they think='strcls'>**, ='strcls'>**how they complicate a problem='strcls'>** ='lgc'>[='at'>#feedback='lgc'>] (='thdf'>for example)
="lsts lst2">◦='strcls'>*="trms">religious experience='lgc'>: to address his ="trms">questions to the ones who know, the ones whose expertise could help him learn something new and often unexpected ='lgc'>='lgc'>--> passionate, even if problematic, experience of living in a ="trms">world where God ="trms">matters='strcls'>*
="lsts lst2">◦='strcls'>*emotional experience='lgc'>: with theater actors, who know about creating, discriminating, disclosing, and sharing emotional experiences='strcls'>*

='strcls'>***from whom should we in="trms">herit our practices, and how='qstn'>?='strcls'>***

learning from ="ppl">="ppl">Despret's ='strcls'>*anachronism='strcls'>* (her field philosophy)
اشتباه در ترتیب حقیقی وقایع

(="trms">heritage of ="ppl">Socrates) form of ="trms">epistemic and ethical bifurcation ='lgc'>='lgc'>==> search for hidden causes (underlying the conduct of actors)
="ppl">Socrates's “you think you know, but actually, you don't know and you don't think” ='lgc'>==created='lgc'>='lgc'>==> ='strcls'>***='lgc'>[1='lgc'>]a device that inhabits thinking and produced only mental paralysis='strcls'>***

='lgc'>--='not'>✕='lgc'>='lgc'>--> (="ppl">="ppl">Despret='lgc'>:) investigators rarely ask the ="trms">question of how the people they ="trms">interview might be ="trms">interested in the ="trms">questions addressed to them

='strcls'>*relevance='lgc'> = adventure='strcls'>*
there are many examples of how a piece of abstract knowl="trms"nttrm="knowledge,Knowledge">edge that looked like devoid of any ="trms">imaginable consequences came to ="trms">matter (acquired an importance nobody would contest)
="prgrph">-relevance may be lost in ="trms">translation
='strcls'>*="trms">ecology of dynamic and fragile patterns of relevance, of modes of ="trms">mattering for oneself and for others (Savransky)
='lgc'>[='strcls'>*='lgc'>]relevance='lgc'>: a sense that there is value beyond ourselves (something that is not ourselves, ="trms">matters) ='lgc'>--="ppl">="ppl">Stengers='lgc'>='lgc'>--> (daring to connect the) speculative ='lgc'>+ ethical ='lgc'>+ practical
(risk of) to renounce ='strcls'>*knowl="trms"nttrm="knowledge,Knowledge">edge as a ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right='strcls'>* ='lgc'>+ embrace ='strcls'>*knowl="trms"nttrm="knowledge,Knowledge">edge's achievement as an event='strcls'>*


='lgc'>[title='lgc'>]
(ego engineering)


='strcls'>***='lgc'>[2='lgc'>]device of anonymity (“to protect people”) ='lgc'>='lgc'>==> distributes expertise, and builds induces performs an a="trms">symmetry of roles
="lsts lst1">•the imperative of de="trms">ontology
="lsts lst1">•(can be) a regime of insult

“you, the refugees” ='lgc'>='lgc'>--> an anonymous mass marked with ='strcls'>**an identity that they had not chosen, and from which they cannot invent themselves='strcls'>**

risk of disclosing
risk of separating
risk of isolating
risk of making people talk while silencing
risk of stealing the words
risk of of drawing the words out from the speaker
risk of retying the secret to its etymology ='lgc'>[secretus='lgc'>: to separate, to isolate='lgc'>]


(what we like to think about in ="nms">apass) to reflect on what anonymity can produce in other research ="trms">situations
='lgc'>[instead of asking “what the body does/produces='qstn'>?” ='lgc'>=/= what ="frds">Sina's body does for the spider in his room='qstn'>? what Ninja Turtles body does for Iron Man='qstn'>? what anonymous refugee body does for ="frds scrmbld">Xiri='qstn'>? what Jane Fonda body does for ="frds scrmbld">Laura='qstn'>? etc.='lgc'>]

='strcls'>***anonymity ='lgc'>='lgc'>==> identity='strcls'>***
(the ="trms">position of “subject” in an investigation is created by erasing the name)
="lsts lst1">•“feel free to say anything you want” or “speak without fear"='lgc'> = your words will have no consequences
="lsts lst1">•they are always at risk of putting people in ="trms">situations where they are unlikely to be ="trms">interesting ='and'>& unlikely to be ="trms">interested

="ppl">="ppl">Despret's ="trms">interview where an exchange really meant something ='lgc'>=/= Mette's notion of nothing means anymore except the absurd ="trms">gesture that announces meaninglessness of itself


inquiry='lgc'> = experience ='and'>& experimentation, ='strcls'>*testing ='and'>& putting into continuity an ensemble of experiences='strcls'>*
Kimiavi in his film The Garden of Stones, his subject by the very fact that they are now part of the conditions of the environment in ="trms">relation to which investigator develops ="trms">skills, desires, knowl="trms"nttrm="knowledge,Knowledge">edge or ="trms">science
|
='strcls'>*inquiry='lgc'>: set of transformations that the very process of inquiry imposes, concrete and existential transformations for the objects studied just as much as the inquiring subject ='lgc'>='lgc'>--> (Kimiavi's) logic of creative experimentation ='lgc'>=/= logic of logic of discovery
|
='strcls'>*creative dimension (of every fieldwork)='lgc'>:
="lsts lst1">•(it may) take the form of a device that sparks the creation of thoughts
="lsts lst1">•(it may) transform the ="trms">relationship between the enquirer and the one she is addressing
="lsts lst1">•(it may) disclose some dimensions of the ="trms">situation that were not visible or felt
="lsts lst1">•(it may) completely redefine what people actually docile
="lsts lst1">•


="trms">positivist ="trms">sociological approach='lgc'>: to discover a reality al="trms"nttrm="already,spread">ready given, al="trms"nttrm="already,spread">ready stabilized ='lgc'>+ procedures asserting this stability ='lgc'>+ ="trms">questions wanting to be neutral ='lgc'>+ a large and distributed sample ='lgc'>+ a modest investigator='lgc'>: who disappears behind the strength of the ="trms">data (="ppl">="ppl">Haraway)


='lgc'>[='strcls'>*='lgc'>]inquiry='lgc'>: studies what it creates while studying it, and the changes it provokes (='lgc'><='lgc'>-- we know this in art, ='at'>@="nms">apass)

="prgrph">-can i no longer develop knowl="trms"nttrm="knowledge,Knowledge">edge behind the back of those that i have ="trms">questioned (my mother...)='qstn'>?

="nms">apass, ='at'>#feedback
it is up to them to make the connection between what they think and what determines their particular way of thinking


summoning ='lgc'>=/= ="trms">mimesis (='at'>@="frds scrmbld">Marialena)


='at'>@="frds scrmbld">Pierre (from) critical analysis ='lgc'>--to='lgc'>='lgc'>--> ="trms">pragmatism
='strcls'>***we do not think or act “because” of ="trms">social determination, but rather “with” them='strcls'>*** ='lgc'>='lgc'>~= better ="nms">Cinderella (learning ="trms">pragmatism from ="nms">Cinderella='lgc'>: how to think and act with the evil sisters='qstn'>?)

="large lg26" stl="font-size:128%">
amateur='lgc'>: the one who develops an expertise, a ="trms">love, a taste ='lgc'>[='lgc'>--="ppl">="ppl">Stengers='lgc'>='lgc'>--> dare to taste ='lgc'>=/= dare to know='lgc'>]
="ppl">Leibniz addressed his inquiries to the ones who know, because they have cultivated a particular ="trms">relationship (of the amateur) with the very issue he wanted to learn about (='lgc'>=/= to address inquiries to the ones who know by virtue of being a mere ="trms">authority)
="lsts lst1">•="ppl">Leibniz proposed that woman should be addressed about the most important problem, that of the ="trms">love (appropriate to give God) ='lgc'>[...='lgc'>] because they are competent in the ="trms">matter
="lsts lst1">•="ppl">Leibniz='lgc'> = the master of abstraction ='lgc'>--made='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]abstraction='lgc'> = a politeness of thought='strcls'>**='heart'>♥, ='lgc'>[='strcls'>*='lgc'>]politeness='lgc'> = a constraint on creation='strcls'>**
="lsts lst1">•='strcls'>****(why ask women about ="trms">love='qstn'>? because) ='lgc'>[='strcls'>*='lgc'>]woman='lgc'>: the ones who refuse letting a duty to ‘speak truth’='strcls'>****
='lgc'>='lgc'>--> a real ="trms">interest in thinking about and with ="trms">love (='lgc'>=/= “school of ="trms">love”)

when you do ='strcls'>*field philosophy='strcls'>* ='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]field='lgc'>: a field-to-be, a milieu, a collective, a ="trms">situation ='lgc'>=/= field as something that preexists our inquiry

(how in ="nms">apass i did field philosophy and field inquiry ='lgc'>='lgc'>--> i made many times) ="trms">situation-becoming-a-field (where you can learn something) needed='lgc'>:
="lsts lst1">•="trms">imagination
="lsts lst1">•tact
="lsts lst1">•daring
="lsts lst1">•opportunism
="lsts lst1">•humour
="lsts lst1">•

="ppl">="ppl">Despret > Claverie on pilgrimage with the Virgin of Medjugorje
she offered to those whom she addressed the most unexpected mode of ="trms">response
she became ="trms">interested in the very sophisticated way they think
(='lgc'>=/= ="trms">social ="trms">scientist's need to determinate the causes of something ='lgc'>[designates it as an anomaly ='lgc'>='lgc'>==> impoverishing the object of study='lgc'>] ='lgc'>='lgc'>--> asking “why people believe='qstn'>?” or “how can we explain such an odd thing as people believing in a super="trms">natural being='qstn'>?”)
(she explored and learned with people how they think ='lgc'>='lgc'>-->) ='strcls'>****how they take care of what ="trms">matters for them with thoughts='strcls'>**** ='lgc'>='lgc'>--> takes the form (in the pilgrims experience) of ='lgc'>[='strcls'>*='lgc'>]hesitation='lgc'>: a sign that identifies that thought is occuring ='and'>& this thought is taking care of something that ="trms">matters ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Attar Tazkirat al-Awliya='lgc'>]
forms of hesitation='lgc'>:
="lsts lst1">•openly contradictory alteration of ="trms">positions
="lsts lst1">•a critical ="trms">position (the apparition is not there)
="lsts lst1">•a ="trms">position of belief
="lsts lst1">•using semantics or syntactic devices that introduce ambivalence
='lgc'>='lgc'>--> Claverie learns to hesitate with them
='lgc'>--="ppl">="ppl">Stengers='lgc'>='lgc'>--> ="trms">ecological practice='lgc'>: a practice that takes into account the fact that the inquiry participates in the ‘milieu’ of those it addresses ='lgc'>='lgc'>--> ='strcls'>*the practicioner is herself taking care of what ="trms">matters with thoughts and learns to create (what ="ppl">="ppl">Despret would call) the relevant ='strcls'>*milieu of thought='strcls'>*



Matrix ="trms">world='lgc'>: “="trms">consumer victim ='lgc'>=/= resistant hacker fighter” and nothing else

if you are a student of ghosts ='lgc'>='lgc'>--> you are competent in sensing the taste of ghosts

='lgc'>{="trms">ancestors ate too much salt ='lgc'>='lgc'>==> descendants desire water='lgc'>}='lgc'>='lgc'>--> ='strcls'>*="trms">intersubjective ="trms">nature of re="trms">membering='strcls'>*
="prgrph">-='lgc'>[="ppl">="ppl">Despret > Kwon='lgc'>] true human desires are not those of an isolated individual. it is the individual who feels the desire, whereas the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of the desirem, like the spirit's phantom salt, may be with someone else, for it is in the ="trms">presence of this other that the water becomes salty ='lgc'>='lgc'>--> ='strcls'>***the desire to re="trms">member can be a desire that rises somewhere between the ="trms">past and the ="trms">present='strcls'>***
="prgrph">-="trms">agencement='lgc'>: the act of com="trms">memoration ="trms">responds to a desire, so one cannot choose whether it emanates from the one who is re="trms">membered or the one who takes charge of re="trms">membering ='lgc'>='lgc'>--> the desire to be re="trms">membered ='and'>& the desire to re="trms">member hold together ='lgc'>[='lgc'>=/= giving ="trms">ontological ="trms">priority to the ="trms">imagination of the living='lgc'>]


what can i learn from ="nms">Tehran's ="trms">bestiary, from my mother, from unusual old ="nms">iranian ="trms">fables, from telegram ="trms">animals='qstn'>?
="lsts lst1">•let myself be ="trms">instructed by the events that my inquiry creates
="lsts lst1">•let myself be called by the enigma that will guide me inmy understanding of events
='strcls'>*to be ="trms">instructed ='lgc'>='lgc'>~= honouring the problem ='lgc'>='lgc'>~= following it up ='and'>& letting oneself be led by it ='lgc'>='lgc'>--> ="frds scrmbld"nttrm="Alice,Shariati">Alice ="trms">Wonderland chasing rabbits


='strcls'>****="trms">questions do not call for explanation or elucidation, ="trms">questions call for creation='strcls'>**** ='lgc'>='lgc'>~= ='lgc'>[='strcls'>*='lgc'>]riddles='lgc'>: the beginnings of ="trms">stories ='lgc'>='lgc'>==> set those who are summoned by the enigma to work in a particular way='lgc'>: “what manner of living will make it possible to understand these riddless='qstn'>?”

riddle='lgc'>: key ='lgc'>+ guide

(speaking ="trms">trope saying senses ='lgc'>='lgc'>-->) tropisms ='lgc'>=/= meanings

="trms">trope='lgc'> = ="trms">affects that magnetize you
forces that pass through you and steer you

what should i do with ="nms">ajayeb='qstn'>?='lgc'> = what kind of meaning is requested of me='qstn'>? ='strcls'>****what is my ="trms">obligation to the meaning i am seeking='qstn'>?='strcls'>**** ='lgc'>[='lgc'>=/= Mette's work='lgc'>]

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

to bring to BOZAR project with ="frds scrmbld"nttrm="Godard">Goda into my ="trms">interest in geo-feminism
the ="trms">question of naming, of taxonomy ='lgc'>='lgc'>--> a way of being into connectedness

='lgc'>[='strcls'>*='lgc'>]="nms">ajayeb studies = ='strcls'>**how to in="trms">herit ="trms">natural ="trms">history otherwise='strcls'>**, how to think about ="trms">natural ="trms">history, embracing other (than western) ="trms">heritages of ="trms">natural ="trms">history that enlarges the ="trms">world for us and the ones we are living with


plantation ="trms">system='lgc'>:
="lstsrd">1. radical simplification, elimination of whole ="trms">categories of players (in ="trms">systemic encounters)
="lstsrd">2. radical substitution, whole domains (plant life, ="trms">animal life, human labor ="trms">system in ="trms">interaction with ="trms">animals and plants and microbs) are substituted
='lgc'>='lgc'>==> radical break of connection to place
='lgc'>='lgc'>==> release of numbers ='lgc'>: value added processes based on the management of numbers

to look at the planetary shape of some of our problems

="prgrph">-s="trms">cene='lgc'> = condition of...
scenography ='lgc'>='lgc'>--> ‘s="trms">cene’ is a visual spatial way of thinking about what makes the ‘condition’ of something

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

="large lg6" stl="font-size:109%"> (="ppl">="ppl">Calvert on The ="trms">Nature of ="trms">Difference ="trms">book ='at'>@="frds scrmbld">Quinsy)

rise of population genomics
="lsts lst1">•efforts like Human Genome project ='lgc'>='lgc'>--> refusing to afford a genetic basis for race ="trms">categories
="lsts lst1">•tools to identify “deep ="trms">ancestry” (indicating a geographic o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin in pre="trms">history)

postracial politics

recreational genomics ='lgc'>--mutating='lgc'>='lgc'>--> “race” out of 19th century concept of “blood quantum” that imperfectly signals complex tribal relatedness and ="trms">membership

(purchasers of) ='strcls'>**genome='lgc'> = ="trms">book of life='strcls'>** ='lgc'>='lgc'>==> racialized and medicalized subjects

='strcls'>*mutated racial discourses='strcls'>*

renaissance of race ="trms">categories

="trms">science has the ="trms">authority to establish truth claims that scholars in the humanities must reckon with
humanities scholars may avoid a ="trms">scientific debate because='lgc'>:
="lstsrd">1- they feel out of their depths ="trms">interpreting ="trms">scientific ="trms">data
="lstsrd">2- they resist ="trms">scientific ="trms">authority in ="trms">response to well-documented instances of ="trms">scientific exploration of people of color
="lstsrd">3- they may have surrendered to ="trms">science the work of settling ="trms">matters of fact, keeping hermeneutics and textual ="trms">matters for themselves


="trms">science and ="trms">technology studies ='lgc'>='lgc'>--> ='strcls'>*tracing objects through the practices and discourses that produce them as settled ="trms">matters of fact, made, but not made up='strcls'>*

(tracking) ="trms">social and legal arrangements ='lgc'>==producing='lgc'>='lgc'>==> race


='strcls'>***="trms">science is ="trms">coded as the ="trms">interpreter of ="trms">nature in western discourse='strcls'>*** ='lgc'>='lgc'>--> ='thdf'>that is why i have to study ="trms">science in ='mywrk'>my research on ="trms">bestiaries


Hammond ='lgc'>+ Herzig on how ="trms">scientific practices across disciplines describe and create what thereby becomes ='strcls'>*="trms">naturalized ="trms">difference='strcls'>* (='lgc'>=/= describing the ="trms">nature of ="trms">difference itself)

(learn from Hammond ='lgc'>+ Herzig ='lgc'>='lgc'>-->)
source ="trms">material ='lgc'>='lgc'>--> organize ='and'>& comment ='lgc'>--sustain='lgc'>='lgc'>--> argument
='lgc'>+ ="trms">questions that point the ="trms"nttrm="already,spread">reader to discoursive moves and modes of attention of the ="trms">author (='lgc'>=/= ="frds scrmbld">Quinsy's ملانقطى pedantic exploration of racism)

(politically correcting the popular understanding of race ='lgc'>=/=) to show the unsettled and ongoing ="trms">nature of the debate. ='lgc'>[asking ="trms"nttrm="already,spread">readers='lgc'>] to track the rise and permutation of various features of the argument
='lgc'>[asking Captain America ='lgc'>--anatomical='lgc'>='lgc'>-->='lgc'>] “in what larger political, economic, and ="trms">social contexts might ears, noses, index fingers, or brains hemispheres attract attention as re="trms">liable signs of racial ="trms">difference='qstn'>?”


some wrong ideas='lgc'>:
="lsts lst1">•adaptation to new environments signals evolution (='lgc'>='lgc'>~= degenerating groups would eventually cease to exist)
="lsts lst1">•high mortality rates could signal problems in work and living condition
="lsts lst1">•sexual di="trms">morphism thought to be a component of degeneration
="lsts lst1">•“more often than not, the views of ="trms">society have shaped ="trms">science rather than the other way around. in this instance, it may be time for ="trms">science to reshape the views of ="trms">society.” ='lgc'>[='lgc'><='lgc'>-- scary!='lgc'>]
="lsts lst1">•


to start with political ="trms">agenda (good or bad) and fit evidence to that
political correctness (='lgc'>~ a ="trms">social ="trms">interest)
dogged persue of truth

='strcls'>*="trms">science's power to beguile اغفال ="trms">imagination='strcls'>* (for example genomics testing to discover and reveal “truths” about unknown ="trms">ancestry)
='lgc'>}='lgc'>='lgc'>--> (a post ="trms">World War II and post-holocaust aspiratoin='lgc'>:) ='strcls'>*the al="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure here is to finally prove we are all the same under the skin, or at least that we have more in common than we had liked to admit='strcls'>* ='lgc'><='lgc'>-- another project for making race ="trms">matter, but ="trms">differently

(="frds scrmbld">Quinsy urgently need to learn) how not to be conversation stopper


="large lg30" stl="font-size:119%"> Bland ='lgc'>+ Doan's Sexology Uncensored

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

scope of information ="trms">science ='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]document='lgc'>: organized physical evidence

new digital ="trms">technologies renews old ="trms">questions and also old confusions between medium, message, and meaning

document
ordniary information storage and retrieval ="trms">system='qstn'>?

bibliography='lgc'>:
="lsts lst1">•collecting
="lsts lst1">•preserving
="lsts lst1">•organizing (arranging)
="lsts lst1">•re="trms">presenting (describing)
="lsts lst1">•selecting (retrieving)
="lsts lst1">•reproducing (copying)
="lsts lst1">•disseminating
="lsts lst1">•
(of documents)

early 20th century ='lgc'>='lgc'>--> documentation adopted (in europe) instead of bibliography

='lgc'>[='strcls'>*='lgc'>]documentation='lgc'>: a set of ="trms">techniques developed to mange significant (or potentially significant) ='lgc'>[='strcls'>*='lgc'>]document='lgc'>: any expression of human thought (beyond ="trms">written texts)
='lgc'>='lgc'>~='lgc'>-> ='strcls'>*novel form of signifying objects='strcls'>*

objects bearing traces of...
='strcls'>*if you are informed by observation of it, you are looking at a document='strcls'>*

document='lgc'>: any ="trms">material basis for extending our knowl="trms"nttrm="knowledge,Knowledge">edge which is available for study or comparison
='strcls'>*capable of being used for='lgc'>:
="lsts lst1">•='strcls'>*reference='strcls'>*
="lsts lst1">•='strcls'>*study='strcls'>*
="lsts lst1">•='strcls'>*="trms">authority='strcls'>*

1951
document='lgc'>: evidence in support of a fact
any physical or ="trms">symbiotic sign, preserved or recorded, intended to re="trms">present, to reconstruct, or to de="trms">monstrate a physical or conceptual ="trms">phenomenon
='lgc'>='lgc'>--> viewed with access to evidence
='lgc'>=/= (concerned with) text

document ='lgc'>=/= ="nms">ajayeb's text object ='lgc'>[='lgc'>='lgc'>--> pop-up ="trms">book='lgc'>]

(object)    (document='qstn'>?)
star in the sky    no
photo of star    yes
stone in river    no
stone in museum    yes
="trms">animal in ="trms">wild    no
="trms">animal in ="trms">zoo    yes


Briet's rules for determining when an object has become a document='lgc'>:
="lstsrd">1. there is ="trms">materiality
="lstsrd">2. there is intentionality
="lstsrd">3. the objects have to be processed (they have to be made into documents)
="lstsrd">4. there is a ="trms">phenomenological ="trms">position (the object is perceived to be a document)

indexicality='lgc'>: ='strcls'>*the quality of having been placed in an organized, meaningful ="trms">relationship with other evidence ='lgc'>='lgc'>--> gives an object its documentary status='strcls'>* ='lgc'>[='lgc'><='lgc'>-- for who and why is this useful='qstn'>?='lgc'>]


="trms">modernist mentality='lgc'>:
="lsts lst1">•="trms">scientific management
="lsts lst1">•standardization
="lsts lst1">•bibliographic control
='lgc'>--as='lgc'>='lgc'>--> complementary and ="trms">mutually reinforcing bases for achieving progress

spiritual movement of ="trms">anthroposophy ='lgc'>='lgc'>--> cognitive aspects of the medium of the message
='lgc'>='lgc'>==> document='lgc'>: re="trms">pository of an expressed thought ='lgc'>+ spiritual character

1963
document='lgc'>: micro-thought on a flat surface (fit for physical handling, transport across space, and preservation through time)

cultural ="trms">anthropology ='lgc'>='lgc'>--> “="trms">material culture” ='lgc'>='lgc'>--> onject as document
artifacts contribute important evidence in the documentation and ="trms">interpretation of experience

artistic research='lgc'> = ="trms">aesthetic object ='lgc'>+ signifying object

="trms">semiotics
information ="trms">sciences
="ppl">Barthes ='lgc'>='lgc'>--> object-as-sign
there is always a meaning which overflows the object's use
text='lgc'>: patterns of ="trms">social ="trms">phenomena not made of words or numerals


='lgc'>[signs have to be treated a something invented='lgc'>]
='strcls'>*="trms">social construction of meaning='strcls'>* ='lgc'>='lgc'>==> viewer's perception of the significance and evidential مدرکى character of documents ='lgc'>='lgc'>==> “relevance” is now considered to be ="trms">situational and ascribed by the viewer (in digital)
='lgc'>}='lgc'><='lgc'>== the property of being a sign is not a ="trms">natural property ='lgc'><='lgc'>== ='strcls'>***property is given to objects='strcls'>***


Wikipedia='lgc'>: all signifying objects (points to) ='lgc'>='lgc'>~='lgc'>~> forensic ="trms">aesthetic='lgc'>: all evidence='lgc'> = signifying فوری (easy ='lgc'>+ immediate) ='lgc'>=/= ="trms">aesthetic object فرار (volatile)

object in evidence ='lgc'>='lgc'>--> offer it as evidence by the way it is arranged, indexed, ="trms">presented
its manner ='lgc'>='lgc'>--> in arranging ="trms">material so that someone may be able to make use of it as new evidence for some purpose (='lgc'>=/= finding ="trms">material that al="trms"nttrm="already,spread">ready is in evidence)

what is a digital document='qstn'>?
='lgc'>--Buckland='lgc'>='lgc'>--> becomes more problematic, unless we re="trms">member the path of reasoning underlying the largely forgotten discussions of Otlet's objects and Briet's antelope


='strcls'>**documenting the antelope='strcls'>** ='lgc'>=/= ="nms">ajayeb
antelope='lgc'>: Ethiopian word for the elusive unicorn

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

="ppl">="ppl">Calvert
="trms">technobibliocapital

librarians cannot hope to really change how people seek knowl="trms"nttrm="knowledge,Knowledge">edge in libraries (they are not ='strcls'>*information awareness office='strcls'>* ='lgc'>='lgc'>~= news ="trms">agency)

will to knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>--manifest='lgc'>='lgc'>--> in a massive electronic ="trms">data processing project

='lgc'>[='strcls'>*='lgc'>]library ="trms">science='lgc'>: a set of practices for producing knowl="trms"nttrm="knowledge,Knowledge">edge in subjects ='lgc'>='lgc'>--> ='strcls'>*producing subjects through knowl="trms"nttrm="knowledge,Knowledge">edge production='strcls'>*

patron='lgc'>: certain kinds of subjects (='lgc'>=/= citizen), ="trms">consumers with an abiding ="trms">market rationality and an ="trms">interest in individua="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list private space

enmeshed in practices of classification, circulation, collection

="trms">technology ='lgc'>+ libraries ='lgc'>+ capital
="lsts lst1">•capital='lgc'>: ="trms">social, political, economic, and other ="trms">relationships crystallized in things, in="trms"nttrm="cluster,club">cluding ="trms">books and libraries
="lsts lst1">•biblio='lgc'>: libraries, ="trms">books, knowl="trms"nttrm="knowledge,Knowledge">edge
="lsts lst1">•="trms">techno='lgc'>: ="trms">technologies (both silicon-based and not) that make producing, storing, and reproducing knowl="trms"nttrm="knowledge,Knowledge">edge possible and efficient

="trms">technology and capital shaping library practices ='lgc'>[and animation of ="trms">animal practices='qstn'>? ='lgc'>='lgc'>--> emphasize ="trms">animal geography='lgc'>]

(legacy of bibliography and ="trms">book collecting) 1930 ='lgc'>='lgc'>--> library practice centered on the development of bibliographic standards emphasizing procedures for identifying and indexing ="trms">authors and tides

(21st century) democracy of texts, collaboration with autodidacticism and public education, is now giving itself over to the ='strcls'>*circulation of commodities='strcls'>*

='strcls'>**the subjects produced through 21st century librarianship are customers and ="trms">consumers='strcls'>** (who seeks content ='lgc'>=/= knowl="trms"nttrm="knowledge,Knowledge">edge)

new librarian ='lgc'>='lgc'>--> new freedom of information ='lgc'>='lgc'>--> free ="trms">market (in the form of atomized particles of “microcontent” allowing free-floating information to be freely accessed via computers and ="trms">networks, without the censorious mediation of ="trms">embodied librarians)

libraries ='lgc'>='lgc'>--> ="trms">techniques for ordering (='lgc'>='lgc'>~='lgc'>-> discourse of standardization)

(shifting) ways the library has operated alongside the state as a disciplinary ='and'>& ideological ="trms">apparatus
="lsts lst1">•18th century ='lgc'>='lgc'>--> national library
="lsts lst1">•19th century ='lgc'>='lgc'>--> new ="trms">techniques for ordering, discourse of standardization and order (in the library) ='lgc'>+ searching and retrieval external to the mind of the librarian
="lsts lst1">•19th century ='lgc'>='lgc'>--> ='lgc'>[emerging understanding of the role of ="trms">literacy in worker self improvement ='lgc'>='lgc'>==>='lgc'>] public library ='lgc'><='lgc'>='lgc'>==> a project of nation, citizenship, democracy, self-betterment, universal education ='lgc'>+ concurrent with a ="trms">serious reconstitution of hierarchies of access to ="trms">books
="lsts lst1">•late 19th century ='lgc'>='lgc'>--> paterna="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list financial auspices of Andrew Carnegie (who funded 1689 library buildings) for the explicit objective of the self-education of
workers and immigrants ='lgc'>--purpose='lgc'>='lgc'>--> acculturation and assimilation
="lsts lst1">•Paul Otlet ='lgc'>='lgc'>--> universal decimal classification 1899
="lsts lst1">•late 20th century ='lgc'>='lgc'>--> dreams of intelligent computers and objectivized information ="trms">science ='lgc'>: (from) library school ='lgc'>--to='lgc'>='lgc'>--> school of information management ="trms">systems
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> ='strcls'>*schematization efforts='strcls'>* ='lgc'>='lgc'>--> (20th century) library ="trms">science (continue producing itself) as a cooperative venture of flourishing information ='lgc'>[triumphant rationalism='lgc'>]
="lsts lst1">•standardization
="lsts lst1">•automation
="lsts lst1">•propagate
="lsts lst1">•expand

(in the name of) democratization ='and'>& civil ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights

library ='lgc'>==contribute='lgc'>='lgc'>==> to the civic sphere='lgc'>:
="lsts lst1">•providing the information
="lsts lst1">•providing ='strcls'>*behaviors='strcls'>* necessary for appropriate citizenship

library ='lgc'>='lgc'>==> classification ="trms">system (DDC) ='lgc'>='lgc'>--> general knowl="trms"nttrm="knowledge,Knowledge">edge organization tool

late 20th century neo-liberal rationality ='lgc'>==intensify='lgc'>='lgc'>==>
="lsts lst1">•moral directive for self-betterment (as workers)
="lsts lst1">•reorienting the ="trms">relation of subjects (toward the state and the ="trms">social) as one of ="trms">consumership
='lgc'>+ shift in the de="trms">finition of knowl="trms"nttrm="knowledge,Knowledge">edge

="trms">technobibliocapital ='lgc'>='lgc'>--> (new era of) ordering texts ='and'>& subjects

='lgc'>[='strcls'>*appreciative ='lgc'>=/= affirmative='strcls'>* ='lgc'><='lgc'>-- learning from ="ppl">="ppl">Calvert, we can be appreciative but not affirmative='lgc'>]
='lgc'>[to be critical =='lgc'>] ='strcls'>****not to='lgc'>:
="lsts lst1">•dismiss X (by thinking of it as) ="trms">composed entirely of domination ='lgc'>[='lgc'><='lgc'>-- ='at'>@="nms">apass, ="frds scrmbld">Pierre='lgc'>] ='lgc'>='lgc'>~= to laud something as a timeless ideal
="lsts lst1">•evoke a sense of relief that we have X that are free (of power ="trms">relations, freely available to all, and filled with free-flowing information)
='lgc'>}='lgc'>='lgc'>--> ="trms">historical ='lgc'>+ ="trms">present ='lgc'>+ future-looking ="trms">formulations of X

="lsts lst1">•reverence for libraries of long gone days...
="lsts lst1">•accolades مراسم اعطای منصب شوالیه for librarians as heroes...
="lsts lst1">•libraries as the saviors of the people...
="lsts lst1">•as just another manifestation of government intrusion (paternalism, library='lgc'>: robust civilizing ="trms">apparatuses, an ideal phil="trms">anthropic gift)...
='lgc'>--="ppl">="ppl">Calvert='lgc'>='lgc'>--> ='strcls'>**libraries are potent resources with vast possibilities for creating the ="trms">worlds we inhabit='strcls'>** ='lgc'>='lgc'>-->='lgc'>[='strcls'>*='lgc'>]library='lgc'>: (collectively produced ='lgc'>~ both collectively funded and collected from many sources) vibrant sites of knowl="trms"nttrm="knowledge,Knowledge">edge generation ='lgc'>+ of power (for those who generate knowl="trms"nttrm="knowledge,Knowledge">edge through libraries in turn diffuse this knowl="trms"nttrm="knowledge,Knowledge">edge through other places and other people)

without a robust de="trms">finition of power ='lgc'>==="ppl">="ppl">Calvert='lgc'>='lgc'>==> librarians have been unable to see or ="trms">articulate how libraries have been in the service of disciplining subjugating power (a power that is productive not just for ="trms"nttrm="already,spread">readers but of ="trms"nttrm="already,spread">readers)

..weak appeals to ="trms">market freedom

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service-dominant logic='lgc'> = an enframing act ='lgc'>='lgc'>--> a way of framing the ="trms">world (which like all logics) chooses what to in="trms"nttrm="cluster,club">clude and what to ex="trms"nttrm="cluster,club">clude from its frame of investigation and theory ='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> how it enframes the ="trms">world

="trms">marketing ="trms">history ='lgc'>='lgc'>--> (delineated between) “="trms">material (raw) resources ='lgc'>=/= im="trms">material (dynamic) resources”

resources-assets-capabilities

(in math)
operand='lgc'>: passive objects that are manipulated (3, 5)
operator='lgc'>: ="trms">specific actions that act upon operands (='lgc'>+, x)

importance of the operand resource
="prgrph">-the relative role of operand resources began to shift in the late 20th century as humans began to realize that ="trms">skills and knowl="trms"nttrm="knowledge,Knowledge">edge were the most important types of resources

operand resource='lgc'>: (raw ="trms">material and land) an act is performed on them ='lgc'>=/= operant resource='lgc'>: (="trms">technologies, knowl="trms"nttrm="knowledge,Knowledge">edge, ="trms">skill) those employed to act on operand resources
='lgc'>}='lgc'>='lgc'>--> a conceptual separation with roots in ="trms">Greek philosophy='lgc'>:
="lsts lst1">•="ppl">Plato='lgc'>: “="trms">material ="trms">embodiment='lgc'> = distraction to true knowl="trms"nttrm="knowledge,Knowledge">edge”
="lsts lst1">•="ppl">Descartes='lgc'>: privileging of mental life over physical ="trms">matter
='lgc'>='lgc'>==> we in="trms">herit this style of philosophy (in the west) that values formal abstract objectless thinking as the standard canonical way of knowing the ="trms">world

='lgc'>='lgc'>--> ='strcls'>*information age='strcls'>*='lgc'>:
="lsts lst1">•endorses the pre-eminence of the im="trms">material and dis="trms">embodies (mind, ="trms">skill, mental life) over the ="trms">material and ="trms">embodied (brute ="trms">matter, physicality)
="lsts lst1">•celebrate a ='strcls'>*culture of de="trms">materiality='strcls'>*
="lsts lst1">•
='lgc'>=/= object oriented philosophy='lgc'>:
="lsts lst1">•="ppl">Heidegger's theory of tool-being
="lsts lst1">•="ppl">="ppl">Latour's displacement of the human proposed by the actor-="trms">network theory
="lsts lst1">•="ppl">Merleau-Ponty's ="trms">sensual ="trms">phenomenology
="lsts lst1">•

(continental philosophy ='lgc'>+ analytical philosophy in West ='lgc'>='lgc'>-->) ='strcls'>**philosophies of access='strcls'>** to the ="trms">world ='lgc'>: they assume that the human-="trms">world gap is the privileged site of all ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous philosophy
="trms">interest in human access to objects ='lgc'>[='lgc'>='lgc'>--> cor="trms">relationism='lgc'>: if things exists, they do so only for us='lgc'>] ='lgc'>=/=='qstn'>? ="trms">interest in objects


(in ="trms">marketing ="trms">literature)
="lsts lst1">•operant resources='lgc'>:
human        sophisticated
cultural     strategic
active       dynamic
="trms">agentic      im="trms">material
specialized  intelligent
="trms">relational   primary
='strcls'>*in="trms">finite='strcls'>*
='lgc'>--link='lgc'>='lgc'>--> to notions of progrss and achievement in contemporary ="trms">society

="lsts lst1">•operand resources='lgc'>:
inhuman     machine-like
basic       stuff
functional  physical
inanimate   raw
inert       less important
secondary   lesser
tangible    subordinate
='strcls'>*="trms">finite='strcls'>*


service-dominant logic ='lgc'>{
="lsts lst1">•operant ='lgc'>='lgc'>--> in="trms">finite ='lgc'>='lgc'>--> human's ="trms">skill
="lsts lst1">•operand ='lgc'>='lgc'>--> ="trms">finite ='lgc'>='lgc'>--> ="trms">world's ="trms">material

service-dominant logic ='lgc'>='lgc'>==> a cut (“='lgc'>=/=”) ='lgc'>='lgc'>--> operant resources will take these sluggish raw inherently secondary ="trms">materials and act on them to whisk them into something valuable
='lgc'>--="ppl">="ppl">Barad='lgc'>='lgc'>--> every act of observation makes a “cut” in what is otherwise an indissolubly unauflösbare entangled ="trms">natural-cultural universe ='lgc'>: ='strcls'>*every new way of observation cuts open new logics ='lgc'>='lgc'>==> undermines what is known ='lgc'>+ what can be known='strcls'>*


='lgc'>[='strcls'>*='lgc'>]operand resources='lgc'>: resources which require action to create benefit
='lgc'>--='not'>✕='lgc'>='lgc'>--> crucial scenarios where operand resources (forests, sea beds, topsoil) require the op="trms">posite of action (unused or underused) in order to create or maintain (their intrinsic) value

='strcls'>*value-in-use='lgc'>: somthing is assessed ="trms">according to the use a ="trms">consumer has for it

='strcls'>*value-in-underuse ='lgc'>='lgc'>--> (tourism's) deserted beaches, unspoiled countryside, uninhabited ruins
='thdf'>for example brand management implicitly leverages the concept of ='strcls'>*value-in-underuse='strcls'>*
brands are often valuable for the very fact that they are underused ='lgc'>: when their use is confined to small ="trms">communities, enabling them to maintain their cultural capital (ex="trms">="trms"nttrm="cluster,club">clusivity or authenticity)

='strcls'>*vlaue-in-context='lgc'>: value is conceived as something that is collectively co-created by multiple actors
='thdf'>for example in service-dominant logic an operant resource like ='strcls'>*brand vlaue='strcls'>* is one which is externally-based and dynamically determined in the context (cannot be own by a single actor) ='lgc'>='lgc'>--> ='strcls'>*="trms">consumers might co-derive ="trms">affective cognitive ="trms">social value in creating the brand but economic value that accrues as a result belongs entirely to the brand's shareholders='strcls'>* ='lgc'>[='lgc'>='lgc'>--> issue with fandom='lgc'>]
='thdf'>for example ='strcls'>*="trms">affective value='strcls'>*='lgc'>: when vlaue lies in the general sentiment of a ="trms">networked group of actors

(in ="trms">marketing's theory of value creation) the ='strcls'>*role of the ="trms">consumer='strcls'>* in the value creation process is now explicitly recognized and ="trms">articulated (incorporated) through compelling concepts such as cocreation, coproduction, ='strcls'>*prosumerism='strcls'>* ='lgc'>[an individual who both ="trms">consumes ='and'>& produces='lgc'>]
='at'>@="nms">apass collaborative environments

='lgc'>[="trms">consumer research='lgc'>]
recognizing the ways in which ="trms">consumers and ="trms">consumption are both productive and value-adding

Holbrook's topology of ="trms">consumer value
value is active='lgc'> = when it entails physical or mental manipulation of an object
value is reactive='lgc'> = when things are done by a product to the ="trms">consumer (objects act on ="trms">consumers to create value)


xxxxxx

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Hayles

(to take) a problem-based approach ='lgc'>='lgc'>--> taking a problem and looking for solutions ='lgc'>=/= investigating problematics (='lgc'><='lgc'>-- humanities ='lgc'>[and art='lgc'>])

what are the reward structures in artistic research='qstn'>? (the way a work is recognized and validated by the field)

post="trms">literacy
the future of human ='and'>& the future of ="trms">writing are entwined
meaning='lgc'> = resistance
to be human='lgc'> = to resist ="trms">techno-="trms">language

an informed ="trms">scientific-="trms">literate and humanistically educated public ='lgc'>='lgc'>==> democracy

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(mass media) cultural standing (and standard) of live performance
paradigm of televisual ='lgc'><='lgc'>--='not'>✕='lgc'>='lgc'>--> digital

(Auslander ="trms">historicizing) liveness ='lgc'>='lgc'>--> ="trms">historical (='lgc'>=/= ="trms">ontological)

="large lg22" stl="font-size:129%"> ideology of authenticity (in live music)

at the level of cultural economy ='lgc'>='lgc'>--> theatre (live performance) ='lgc'>=/= mass media

="large lg58" stl="font-size:120%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

='lgc'>[why is contemporary art so reluctant to describe our experience of digitized life='qstn'>? ='lgc'>--Bishop='lgc'>='lgc'>-->='lgc'>] digital ='lgc'>='lgc'>~= ="trms">code (inherently alien to human perception) ='lgc'>='lgc'>--> a ="trms">linguistic model

="ppl">Guy ="ppl">Debord ='lgc'>='lgc'>--> (='strcls'>*physical and the ="trms">social were pitched against the virtual and the re="trms">presentational='strcls'>* ='lgc'>~ “subjective ='lgc'>=/= ="trms">technological” ='lgc'>='lgc'>-->) ="trms">social ="trms">relations today are not mediated by monodirectional media imagery ='lgc'>='lgc'>==>
="lsts lst1">•favor ="trms">intersubjective exchange and homespun activities (cooking, gardening, conversation) with the aim of reinforcing a ="trms">social bond fragmented by ="trms">spectacle
="lsts lst1">•desire for face-to-face ="trms">relations against the dis="trms">embodiment of the ="trms">Internet
="lsts lst1">•retro-="trms">craftiness
="lsts lst1">•fiddly collages
="lsts lst1">•tapestries
='lgc'>--assert='lgc'>='lgc'>--> subjectivity (='lgc'>+ tactility) ='lgc'>=/= impregnable surface of the screen

reformatting
trans="trms">coding
modulation of preexisting files ='lgc'>='lgc'>--> selection strategy ='lgc'>='lgc'>~='lgc'>~> meaningful recontextualization (of existing artifacts)

="trms">paranoid will to connect what cannot be connected
subjective rationales
arbitrary ="trms">systems (='lgc'>=/= established taxonomies)

vernacular forms of aggregation ='lgc'>='lgc'>--> everyone with a personal computer today has become a de facto archivist (storing and filing thousands of documents, images, and music files, ='lgc'>+ porn)

analog in appearance ='lgc'>+ digital in structure

="large lg14" stl="font-size:135%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

eschatos='lgc'>: furthest, last (in ="trms">Greek)

theological ="trms">anthropology ='lgc'>='lgc'>--> the theory of the person


='qstn'>?how eschatological attitudes changed over time ='lgc'>+ how they hovered over human experience

millenarian expectation
='qstn'>?how year 1000 was perceived

="lsts lst1">•preoccupation with the time of Christ second coming
="lsts lst1">•="trms">natural and political disasters and upheavals ='lgc'>--sign='lgc'>='lgc'>--> denouncement of sacred ="trms">history


medieval='lgc'> = fear ='lgc'>+ passion (='lgc'>+ expectation) ='lgc'>='lgc'>==> eschatological ="trms">imagination

escapology='lgc'>: significance of immanent (catastrophic) future ="trms">history

="large lg54" stl="font-size:121%"> calculations of the end
="trms">demand for reform
monastic analysis

discourse against an identifiable moment of apocalypse

="lsts lst1">•antichrist
="lsts lst1">•whore of Babylon
="lsts lst1">•angelic pope

un="trms">folding end of ="trms">history ='lgc'>[humbling of the mighty='lgc'>] ='lgc'>+ justice for the in="trms">articulate (oppressed) ='lgc'>[exhalation of the meek='lgc'>]

apocalyptic speculation about the enclosed unclean people of Gog and Magog

mystical ="trms">response
spasmodic irrationality

the fate of the individual at the moment of “personal death” ='lgc'>='lgc'>--> guilt culture (fear of damnation ='lgc'>='lgc'>==> life='lgc'> = ritual preparations for dying)

deathbed demons
hell in art
="trms">religious ="trms">anxiety
mechanism of ="trms">social control

(from) collective ='lgc'>--to='lgc'>='lgc'>--> individual
(from) temporal ='lgc'>--to='lgc'>='lgc'>--> atemporal or beyond time
(from) stress on spirit ='lgc'>--to='lgc'>='lgc'>--> sense of ="trms">embodied or re="trms">embodied self

(shift from) tamed death='lgc'>: a death expected and prepared for, experienced in ="trms">community ='lgc'>--to='lgc'>='lgc'>--> personal death='lgc'>: the moment of death as decisive accounting for an individual self

purgatory='lgc'>: in-between time and space

afterlife ='lgc'>='lgc'>--> the concept of the (="trms">embodied) human person

somato="trms">morphic='lgc'>: separated soul ="trms">imagined as bodily
ordinary piety ='lgc'>='lgc'>-->
="lsts lst1">•significance of physical death
="lsts lst1">•spiritual value of somatic ="trms">phenomena (namely suffering)

the sense of an ending hovers over all spiritual ="trms">writing in the middle ages

eschatology of='lgc'>:
="lstsrd">1. resurrection='lgc'>: a sense of last things that focuses significance in the moment at the end of time when the physical body is reconstituted and judged
='lgc'>[='lgc'><='lgc'>-- arise from traditions with a much less immanent sense of “last things"='lgc'>]
='lgc'>--emphasis='lgc'>='lgc'>-->
="lsts lst2">◦time end
="lsts lst2">◦person ="trms">embodied
="lsts lst2">◦humanity collective
="lstsrd">2. immortality='lgc'>: the experience of personal death is the moment of judgement
="lstsrd">3. apocalypse ='lgc'>='lgc'>--> (coerces) ='strcls'>**what ="trms">matters is the here and now='strcls'>** ='lgc'><='lgc'>-- implying a political payoff
='lgc'>='lgc'>==> inflect and deepen the ="trms">literature (description of plague, visions of heaven and hell)

='lgc'>}='lgc'>='lgc'>--> three eschatology differ='lgc'>:
="lsts lst1">•what is the person fundamentally
="lsts lst1">•fate collective or individual
="lsts lst1">•how and whether time m="trms"nttrm="search">arches
="lsts lst1">•where the end is located
="lsts lst1">•


medical eschatology

="large lg14" stl="font-size:119%"> eschatology (in the west) is perhaps the most paradoxical (and inconsistent) aspect of ="trms">religiosity
(traditions in which) earthly experience is a moment in an eternal dreaming

Islam, Judaism, ="frds scrmbld"nttrm="Christianson">Christianity are brooded over by the sense ='lgc'>[='strcls'>*='lgc'>]last things='lgc'>: a sense of the end ='lgc'>[soon or distant, individual or collective='lgc'>] contradicts itself (explodes itself) ='lgc'><='lgc'>== ='strcls'>*it looks for a moment that gives significance to the course of time by finally denying (erasing, ending) that to which it offers significance='strcls'>* ='lgc'>}='lgc'>='lgc'><='lgc'>--- western european middle ages utilizes and deepens this multi="trms">fold and contradictory tradition (='lgc'>=/= deny, impoverish)

(three types of awareness='lgc'>:)
="lstsrd">1- significance of dying and afterlife ='lgc'>='lgc'>--> space time of personal collective destiny
="lstsrd">2- apocalyptic time ='lgc'>='lgc'>-->
="lstsrd">3- eschatological ="trms">imagination ='lgc'>='lgc'>-->

purgation

purgatory time
="lsts lst1">•do pottery while you are in purgatory
="lsts lst1">•learn ice-skating while you are waiting in zamharir
="lsts lst1">•

='lgc'>{personal drama of death ='lgc'><='lgc'>='lgc'>--> progressive un="trms">folding of collective ="trms">history='lgc'>}='lgc'>='lgc'>--> ultimate dis="trms">position for individual soul and body ='lgc'>='lgc'>~='lgc'>~> ='thdf'>the notion of ='strcls'>***bliss after torment='strcls'>***

torment='lgc'>: individual glimpse of the end


="ppl">Augustine ='lgc'>='lgc'>--> the imperfect but not reprobate

suffering='lgc'>: means of salvation (of we join the agony of Chris on the cross)
pain in this life ='lgc'>: inevitable accompaniment to the corrupt body whose weakness and rottenness are indication of the approach of death

an era of exile ='lgc'>--promise='lgc'>='lgc'>--> a new exodus from human fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure and corruption


='lgc'>[title='lgc'>]
beautitude

Bernard's heaven

painted ="trms">embodiedness of the blessed (='lgc'><='lgc'>-- problematic ='lgc'>+ powerful)

out of time heaven in which the soul is al="trms"nttrm="already,spread">ready body-shaped ='lgc'>='lgc'>--> somato="trms">morphic selves before judgement


apocalyptic moment ='lgc'>='lgc'>--> self-referentiality='lgc'>: when the ="trms">author reflects on the limits of their knowl="trms"nttrm="knowledge,Knowledge">edge and expression

(all) eschatological texts (="trms">poems) in some way reflect their status as ="trms">fiction ='lgc'>--assert='lgc'>='lgc'>--> their ="trms">nature as mediating and ="trms">contingent


xxxxxx

="brkr">
Trans-ing xeno- unsettles the oversimplified Others necessary for the production of stratification and disallowance, without in the process destroying ="trms">difference and the ethics of encounter.

the ="trms">ontological primacy of centers in general
the refracted image

myths of belonging as an ="trms">anthropocentric ="trms">narrative, one is worthy of personhood if she is placed in home.
='lgc'>[in the political and fantasy practices of the most in="trms">heritors of traditions of white (or not-white, the actual color is not the point) settler colonialism and its ="trms">ecologies, the introducing ="trms">species='lgc'>--in="trms"nttrm="cluster,club">cluding ourselves='lgc'>--are always bad ='lgc'>='lgc'>--> the extraordinary practice of disavowal (of the ‘creatures of the empire’ ='at'>#="ppl">="ppl">Haraway) ='lgc'>='lgc'>--> in="trms">heriting ='thdf'>the notion of ‘belonging’ and ‘not-belonging’ (in this tradition) disavowal is almost the only way you can “keep” belonging. and one of the ways you practice disavowal and belonging is to exterminate the other (feral pigs, etc.) who “really” don't belong.='lgc'>]
="lsts lst1">•(which) ='strcls'>*practices of belonging='strcls'>* (are not part of (whose='qstn'>?) dreaming='qstn'>?) ='lgc'>='lgc'>--> they always turn up in family ="trms">stories ='lgc'>{feral ='lgc'>=/= pest='lgc'>}
="lsts lst1">•how various kinds of ="trms">species can and cannot get on together='qstn'>?
="lsts lst1">•who should be killed and lived-with='qstn'>?
="lsts lst1">•(who exists only under the) ="trms">categories that come from the cunning of recognition ='lgc'>[="trms">categories of the traditional, of the subsistence food (ma'ash معاش), of the enacting of a culture in view of tourist public,='lgc'>]
="lsts lst1">•managed belongingness


In Jean ="ppl">Genet's portrayal of dusk (quoted by Minh-ha 1996:101-102), he captures the ambiguity of this ="trms">transitional time in the expression ‘entre chien et loup,’ between dog and wolf, that is, a time of day when one cannot be distinguished from the other, and he also describes it as ‘the hour of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphoses when people ‘half hope, half fear’ that a dog will become a wolf’ (our emphasis). This quotation exemplifies the ambiguously ‘unheimlich,’ ='lgc'>[...='lgc'>]


security is never secure enough


Jesus knocks at your heart's door


(="trms">history's or pig's) happy ending


absence of ambivalence (in ="trms">animals)

conditions of ad="trms">mission ='lgc'>-='lgc'>='lgc'>--> artistic, sexual, ="trms">natural ='strcls'>*selections='strcls'>*
tickets to power-holding cliques that control the resources


phantoms of non-destruction
or
phantoms of ‘constructed adequately’


pausing dogs
mixed messages
who is wanted for dinner='qstn'>?
the moment when the message is finally received ='lgc'>='lgc'>--> tech, magic, ethic, ="trms">morph

="trms">poetic ="trms">historiography

pivotal ="trms"nttrm="already,spread">reading of ancient Greece ='lgc'>='lgc'>--- out of day-dream fantasy


='lgc'>[="ppl">Rickels='lgc'>]
='strcls'>*beauty is ="trms">interested in action
(pure) beauty re-lingering on primary ="trms">narcissism, that's why beauty must be administrated, in proper doses.

(my) ="trms">animal-findings and fairy-tale as="trms">sociations

if dogs ="trms">communicate through their trainability cats redirect lines of ="trms">communication through play. the dog waits and watches, the cat looks and looks, which when is your turn to be looked at, can be therapeutic or unnerving.

meeting the cat half-way



='lgc'>[="ppl">Ingraham='lgc'>]
the house, passed over in ="trms">history, brings with it a great many d="trms"nttrm="danger,stranger">angers
architecture (never touches the object) is enchanted with object discourse
...all of us have been asked to “="trms">instrumentalize” architectural ='lgc'>[or art='lgc'>] theory ="trms">according to a particular building
="trms">material given a structure

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Q ='and'>& A ='qstn'>?, ="trms">interactivity, swarovski party, servants and robots ="trms">interacting with foreign bodies ='lgc'>='lgc'>--> feeling at home='qstn'>? ex="trms">cited... ='lgc'>='lgc'>--> disco without bouncers and borders without border check, spaces you can seamlessly in and out, labyrinthine

i am generating some ="trms">vocabularies
parsite and parasitical, not all of them are predatory like the wolf



(Karen ="ppl">="ppl">Barad)
With all mirroring practices, biomimcry has built-in optics on the ="trms">geometry of distance from what which is other.


(="ppl">I="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigaray)
surprise (to be new)='lgc'>: not yet assimilated or disassimilated as known
our attention to that which is not yet (en)="trms">coded

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(something to consider, regarding the pigs and wolf ="trms">story, also an ="trms">interest for performances that happen in closed space;) there is a standard account that says ‘="trms">interiors’ and ‘="trms">interiority’ are linked, that the ="trms">articulation of ="trms">interior physical space enabled the development of certain kind of (initially bourgeois European) sense of subjective life='lgc'>--as something sheltered and enclosed.
='lgc'>=/= ="trms">interiority (subjectivity) is linked to the exterior ='lgc'>[="ppl">Sennett='lgc'>]

O='lgc'>-- still in the 15th century (when sex and sleeping was not ="trms">veiled under curtains) there was no cor="trms">relation between ='thdf'>the notion of privacy and the ="trms">interior
O='lgc'>-- in the mid 18th century (among European bourgeoisie) a new ideal of domesticity appeared which ="trms">dictates a new ="trms">interior space ='lgc'>='lgc'>--> separate room separate functions, segregation of domestic activities
O='lgc'>-- ="ppl">Rousseau='lgc'>: in the shelter of private domestic space subjectivity is set free (='lgc'>='lgc'>--> a ="trms">different kind of subjectivity (one which guards the self, something to be protected from the outside) is enabled by the development of the division of labor in ="trms">interior space) ='lgc'>[this is not merely architectural, it is also something about the clothing people wore='lgc'>: wearing ="trms">different clothes in family or in the realm of str="trms"nttrm="danger,stranger">angers. houses became warmer='lgc'>]

(="ppl">Simmel's) “="trms"nttrm="disturban">urban subjectivity”='lgc'>: street physical over-stimulation ='lgc'>='lgc'>==> wearing a mask, you show nothing to people, you are not there. and behind this mask there is the feelings you are having, and these sensations behind the mask are your subjectivity.
it is a reaction to being exposed to ="trms">difference and complexity
the subject is divided='lgc'>: neutral on the outside / stimulated in the inside

(i don't want to become a camera)
observe (without ="trms">interacting)
observational cruising
='lgc'>[the standard account:='lgc'>] ="trms">interiority ='lgc'>='lgc'>~= reflexive detachment, reflexive withdraw

="trms">social media and exteriority

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="ppl">Sennett, “3rd ="trms">world” SPeCo62Mz2Q ='lgc'>: condition in which centralized space or distributed ="trms">communication ="trms">networks are missing
="prgrph">-a public space that is officially organized
='strcls'>*parks='lgc'>: open space that are reserved for the public='lgc'>: “where informal economy wants to be but is banned”

='strcls'>*public space='lgc'>: (='at'>@="frds scrmbld">Selma on st.open project)
(21st century) ="trms">modern thought ='lgc'><='lgc'>-- ='strcls'>*two traditions of thinking about public realm='lgc'>:
="lstsrd">1- as a dialogical condition (of exchange, of political engagement) ='lgc'>='lgc'>--> ="ppl">Arendt ='and'>& ="ppl">Habermas; ='lgc'>-='lgc'>='lgc'>-->='lgc'>{a ="trms">communicative im="trms">material space='lgc'>} ='lgc'>: “more talk ='lgc'>='lgc'>==> more agreement, common understanding” ='lgc'>='lgc'>---='lgc'>[dialogic ='and'>& im="trms">material='lgc'>]
="lstsrd">2- as a space of ="trms">spectacle ='lgc'>='lgc'>--> (goes back to 19th century) ="ppl">Baudelaire's ‘individual passers-by’ watching something on the ="trms">fold (='lgc'>='lgc'>--> ='lgc'>[old ="trms">Greek idea of ="trms">spectacle:='lgc'>] “un="trms">folding of ="trms">narrative.” a ='thdf'>bad idea of ‘how people should be physically in space’ for example, a landscape architect that creates a scenography in a park ='lgc'>='lgc'>==> a witness in a s="trms">cene, watching as ="trms">spectator from out of a ="trms">situated identity in the ="trms">world), (not so new) ="trms"nttrm="disturban">urban sensibility and ="trms"nttrm="disturban">urban subject ="trms">matter; criticized by ="ppl">Guy ="ppl">Debord; ='lgc'>-='lgc'>='lgc'>-->='lgc'>{a theater with performers and ="trms">spectators, a very physical understanding of public space, ='lgc'>='lgc'>---='lgc'>[dramatic ='and'>& ="trms">material='lgc'>]='lgc'>}

="lstsrd">3- in="trms">="trms"nttrm="cluster,club">clusive ='lgc'>=/= ="trms">integrative
many of the ="trms">differences (culture, class, ="trms">religion, etc) that cities contain can't be reconciled ='lgc'>-='lgc'>='lgc'>--> how can I talk to you and not pressing a point of ="trms">integration, rather in="trms">="trms"nttrm="cluster,club">clusion='qstn'>? (where people feel provoked to ="trms">integrate, ="trms">integrieren, an inherently passive condition)
="prgrph">-always more parallel activities that don't form a ="trms">spectacle only but are also productive
='lgc'>='lgc'>---='lgc'>[in="trms">="trms"nttrm="cluster,club">clusive ='and'>& ="trms">synchronous='lgc'>]

='strcls'>***(in the public realm='lgc'>:) ="trms">integration <='lgc'>='lgc'>~='lgc'>-> ="trms">spectacle

public spaces must be much smaller ='lgc'>=/= gigantism of dramatized power of the politics in large scale public places
small ='lgc'>='lgc'>==> intensity (='lgc'>='lgc'>--> this i learned from Julia as well, create small spaces to show our art-works to each other, the intensity of that moment generative of desire)


(most public spaces have been designed by powers that want to use the very size of the public space as way to ='strcls'>*dramatizing their own power='strcls'>*)
="lsts lst1">•public space inspired by power
="lsts lst1">•public space inspired by wealth
="lsts lst1">•




the “stop” as an architectural project itself (='at'>@="frds scrmbld">Selma)
we argue, in our project st.open, that there should be many activities going on at once in public space, that public space should be ="trms">synchronous, productive as well as ="trms">spectacular

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='strcls'>*the way we concentrate has a deeply ="trms">historical character='strcls'>*
="ppl">="ppl">Crary

looking at opera or television or driving,
we are in a dimension of contemporary experience that requires that we effectively cancel out or ex="trms"nttrm="cluster,club">clude from consciousness much of our immediate environment

="ppl">="ppl">Crary='lgc'>: how western ="trms">modernity since the 19th century has ="trms">demanded that individuals define and shape themselves in terms of a capacity for “paying attention”='strcls'>*** ='lgc'>='lgc'>--> disengagement from a broader field of attraction for the sake of isolating or focusing on a reduced number of stimuli

='lgc'>{ our lives='lgc'> = disconnected patchwork of stats ='lgc'>}='lgc'><='lgc'>== ="trms">dense and powerful remaking of human subjectivity in the West over the last 150 years

the so-called crisis of subject dis="trms">integration is diagnosed as a deficiency of “attention”

attentive norms and practices ='lgc'>='lgc'>==> ="trms">modern distraction


imperative of concentrated attentiveness within the disciplinary organization of labor, education, and mass ="trms">consumption
='lgc'>+
ideal of sustained attentiveness as a constitutive element of a creative and free subjectivity

a cultivated individual gazing (='lgc'>~ ="frds scrmbld">Jassem) on a great work of art or ="trms">nature
='lgc'>+
a factory worker concentrating on the performance of some repetitive task

='lgc'>='lgc'>--> institutional constructions of a productive and manageable subjectivity ='lgc'>+ purified ="trms">aesthetic perception
='lgc'>["='lgc'>+” ='lgc'>: inseparability='lgc'>]

='lgc'>='lgc'>==> experience of subjective autonomy (for example in ="frds scrmbld">Jassem)
='lgc'>+ ambivalent limits and fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures of an attentive individual

19th century emergence of new ="trms">technological forms of ="trms">spectacle and recording




...set of terms and ="trms">positions that cannot be construed simply as ="trms">questions of opacity

vision is not an autonomous and self-justifying problem

(we have to rework the) forces of specialization and separation that allowed ='thdf'>the notion of visuality to become the intellectually available concept that it is today
(we should do that with all our ="trms"nttrm="already,spread">ready at hand concepts)

what is the genealogy of attention in Persian subjectivity='qstn'>?
="lsts lst1">•an ="trms">embodied subject is both the location of operations of power and the potential for resistance
="lsts lst1">•vision is only one part of a body capable of evading institutional capture

="trms">social economic re="trms">presentational shifts and practices
visual/auditory culture

...richer and more ="trms">historically determined notions of “="trms">embodiment”

="trms">spectator culture is not founded on the necessity of making a subject ‘see’ (="ppl">="ppl">Crary)
rather, individuals are isolated, separated, and inhabit time as disempowered.
counter-forms of attention are constituted as other temporalities and states (='lgc'>='lgc'>--> my ="trms">lectures, reverie)

for ="ppl">="ppl">Crary, “perception”='lgc'>: a way of indicating a subject definable in terms of more than the single-sense modality of sight

="lsts lst1">•fundamental absence at the heart of seeing
="lsts lst1">•impossibility of the perception of ="trms">presence
="lsts lst1">•impossibility of an unmediated visual access to a plentitude of being
="lsts lst1">•

="trms">historical ob="trms">literation of the possibility of thinking ='thdf'>the idea of ="trms">presence in perception

='strcls'>*attention='lgc'>: simulation of ="trms">presence, a ="trms">pragmatic substitute in the face of its impossibility

atemporal ="trms">nature of perception

='qstn'>? direct perceptual access to self-presdenceex

(newly) designated “pathologies” of attention and creative, intensive states of deep absorption and daydreaming

(subjective conception of vision ='lgc'>='lgc'>==>) ='strcls'>*attention='lgc'>: the means by which an individual observer can transcend those subjective limitations and make perception ‘its own’ ='lgc'>[&='lgc'>] the means by which a perceiver becomes open to control and annexation by external ="trms">agencies='strcls'>***

="trms">interrelated problem of perception and ="trms">modernization

="ppl">="ppl">Crary's development of the issue of attention is to ="trms">question the relevance of isolating an ="trms">aesthetically determined contemplation or absorption

general problem of perceptual synthesis and dis="trms">integrative possibilities of attention

optical verisimilitude

attention ='lgc'>='lgc'>--> tension ='lgc'>='lgc'>--> possibly of a fixation, of holding something in ="trms">wonder or contemplation, in which the attentive subject is both immobile and ungrounded

how can something o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate in its op="trms">posite='qstn'>?
="ppl">Nietzsche

sudden emergence of model of subjective vision (in the 19th century)

complex and ="trms">contingent physiological makeup of the observer ='lgc'>='lgc'>==> vision is rendered faulty, even arbitrary

reality maintenance

aftershocks of apperception

fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of a capacity for synthesis of conscious thought (named dis="trms">sociation) became linked in the 19th century with pathological psychosis
this label (of pathological dis="trms">integration) was evidence of a shift in the ="trms">relation of the subject to a visual field
='strcls'>*synthesis
="lsts lst1">•for ="ppl">Bergson='lgc'>: bind with creative forces of ="trms">memory
="lsts lst1">•for Dilthey='lgc'>: creative forms of fusion ="trms">specific to human ="trms">imagination
="lsts lst1">•for ="ppl">Nietzsche='lgc'>: endlessly creative and ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphic and not constitutive of truth


the rise of psychological explanation within ="trms">epistemology


="ppl">Kant saw perception crowding in upon the soul

for Külpe attention was the very condition of thinking, consciousness not in the mercy of external impressions

the importance of attention to the conception of subjective time in ="ppl">Augustine and ="ppl">Husserl

(curiosity t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggered by) ="trms">wonder for ="ppl">Descartes

in 18th century='lgc'>:
="prgrph">-‘unified’ operation of mental life
="prgrph">-force of a sensation
="prgrph">-an effect of an event external to the subject
='lgc'>--='not'>✕='lgc'>='lgc'>-->
in 19th century, attention='lgc'>: an essential but fragile im="trms">position of coherence and clarity ="trms">onto the dispersed content of consciousness


running in the park, a motif of selfhood, of individual freedom, finality of the possibility of soul from the enduring experience of active, willed effort in ="trms">relation to the body
='lgc'>='lgc'>==> moi='lgc'>: a re="trms">pository of self-initiated (mental physical) activity and free will
="prgrph">-running in park/city='lgc'>: a ="trms">priori believe in the self
="prgrph">-your experience is yours

="lsts lst1">•attention
="lsts lst1">•judgement
="lsts lst1">•="trms">memory
="lsts lst1">•perception
="lsts lst1">•mediation

apperception ='lgc'>='lgc'>--> ="trms">nature of intuition ='lgc'>='lgc'>--> (a mobile and dynamic) conception of will ='lgc'>='lgc'>--> motor activity

19th century='lgc'>:
attention='lgc'> = will
character='lgc'> = unity
attention ='lgc'>='lgc'>==> mind ='lgc'>--='lgc'>{attention is plainly the essential condition of the formation and development of mind='lgc'>}, ="trms">systematic acquirement of knowl="trms"nttrm="knowledge,Knowledge">edge, for the control of passions and emotions
='lgc'>='lgc'>--> powerful accounts of the ="trms">nature of human subjectivity


practical or knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">world of objects (the berlin ="trms">naturkunde museum)

attention became part of the ="trms">dense ="trms">network of institutional discourses/practices around which “the truth of perception was organised and structured”
not part of a “regime of power” rather part of a space in which new conditions of subjectivity were ="trms">articulated

19th century reconceptualization of attention='lgc'>: inevitable fragmentation of a visual field, an activity of ex="trms">="trms"nttrm="cluster,club">clusion, of rendering parts of a perceptual field unperceived ='lgc'>='lgc'>==>
="lstsrd">1. attention as expression of the conscious will of an autonomous subject, as free choice, part of that subject's self-constituting freedom
="lstsrd">2. attention as a function of biologically determined instinct, shaped our lived ="trms">relation to environment
="lstsrd">3. attentive subject could be produced and managed through the knowl="trms"nttrm="knowledge,Knowledge">edge and control of external procedures of stimulation='lgc'>: ="trms">technologies of attraction ='lgc'>[='lgc'>='lgc'>--> formative component of a ="trms">modernized mass visual culture (in the West)='lgc'>: strategies of engaging an attentive ="trms">spectator='lgc'>: comedians smirking at the camera, ="trms">gesturing conjurers in magic film ='lgc'>='lgc'>--> a cinema that displays its visibility, rupturing a self-enclosed ="trms">fictional ="trms">world for a chance to solicit the attention of the ="trms">spectator; Gunning 1990='lgc'>]

="ppl">Hegel's understanding of attention as “the beginning of education”

(rationalizing possibilities of) psychometrics
a site of quantification
='lgc'>='lgc'>==> subjective operations of repression and anesthetization ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> ="ppl">Freud

the model of an attentive human observer
compatible with ="trms">technical conditions, insignificant “="trms">interior” faculty, a set of effects that could be ="trms">measured externally
(="trms">technological transformation of physiology and psychology in the 19th century, development of electrophysiology ='lgc'>='lgc'>--> cultural ="trms">history of electricity)


behaviour with a ="trms">historical structure='lgc'>: a behaviour ="trms">articulated in terms of ="trms">socially determined norms and is part of the formation of a ="trms">modern ="trms">technological milieu

1879, Wundt's psychology laboratory in Leipzig, one of the practical and discursive spaces within ="trms">modernity in which human beings “problematized what they are.” ="ppl">="ppl">Foucault/
(Wundt's account defined attention ='lgc'>[= will='lgc'>] as one of the highest[...]