[...]l lss="trms">communities<lgc clss='lgc'>]lgc>)
<lgc clss='lgc'>=/=lgc> rationalization of local economies, lss="trms">market liberalization,,
<lsts clss="lsts lst1">•anachronistic lss="trms">imaginary of transnational capitalism and the racialized family (of asian nations) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> idealized
lsts>
<lsts clss="lsts lst1">•lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical ruse of kinship's discourse
lsts>
<lsts clss="lsts lst1">•ls clss='strcls'>*ls>neocolonial fantasy concealed in the dream of immediacyls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> Amway<lgc clss='lgc'>:lgc> theologically informed lss="trms">market liberalism<lgc clss='lgc'>--lgc>pursuing a noiseless lss="trms">world where feedback is impossible
lsts>
confessional disclosures of new capital
lss="trms">rhetoric of transparency
mediumship's (enthralling) dramaturgy of disclosure
(l clss="ppl">l clss="ppl">Morrisl>l> asking) what else is transparency in the massified lss="trms">worldlss='qstn'>? a mediation so total that it has become invisible (lss='qstn'>?)
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
<lrg clss="large lg2" stl="font-size:112%">
<lsts clss="lsts lst1">•to challange them
lsts>
<lsts clss="lsts lst1">•to break with their own lss="trms">gesture
lsts>
<lsts clss="lsts lst1">•to inlss="trms">herit from them
lsts>lrg>
ls clss='strcls'>*ls>l clss="ppl">Socratesl> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> alleged lss="trms">epistemo-lss="trms">sociological enquiry (<lgc clss='lgc'>[lgc>the tradition of<lgc clss='lgc'>]lgc> asking people what they know and how they think) <lgc clss='lgc'>--lgc>Savransky<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (hallmark of lss="trms">social lss="trms">sciences today<lgc clss='lgc'>:lgc>) ls clss='strcls'>*ls>ethics of estrangementls clss='strcls'>*ls><lgc clss='lgc'>:lgc> ‘becoming estranged’ from the realm of appearances made available by direct experience in order to ‘gain access’ to a realm of facts and causesls clss='strcls'>****ls> <lgc clss='lgc'>==lgc>l clss="ppl">Whiteheadl><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ls clss='strcls'>*ls>bifurcation of lss="trms">naturels clss='strcls'>*ls><lgc clss='lgc'>:lgc> a mode of understanding whereby experience only discloses that which is apparent, whereas the ‘relevant’ factors in the process of knowing the lss="trms">world must always lie, and be sought, somewhere else
ls clss='strcls'>*ls><lgc clss='lgc'>=/=lgc> lss="frds scrmbld"nttrm="Alice,Shariati">Alice in lss="trms">Wonderland
ls clss='strcls'>*ls><lgc clss='lgc'>=/=lgc> lss="nms">Cinderella <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="nms">harem girl, lss="trms">hallucinating with lss="trms">animals, not becoming a psycho (angry), arrested<lgc clss='lgc'>]lgc>
ls clss='strcls'>*ls><lgc clss='lgc'>=/=lgc> William James<lgc clss='lgc'>:lgc> inquiry is about ls clss='strcls'>**ls>the way some people cultivate an expertisels clss='strcls'>**ls>, ls clss='strcls'>**ls>how they hesitatels clss='strcls'>**ls>, ls clss='strcls'>**ls>how they thinkls clss='strcls'>**ls>, ls clss='strcls'>**ls>how they complicate a problemls clss='strcls'>**ls> <lgc clss='lgc'>[lgc>lss='at'>#feedback<lgc clss='lgc'>]lgc> (lss='thdf'>for example)
<lsts clss="lsts lst2">◦ls clss='strcls'>*ls>lss="trms">religious experience<lgc clss='lgc'>:lgc> to address his lss="trms">questions to the ones who know, the ones whose expertise could help him learn something new and often unexpected <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> passionate, even if problematic, experience of living in a lss="trms">world where God lss="trms">mattersls clss='strcls'>*ls>
lsts>
<lsts clss="lsts lst2">◦ls clss='strcls'>*ls>emotional experience<lgc clss='lgc'>:lgc> with theater actors, who know about creating, discriminating, disclosing, and sharing emotional experiencesls clss='strcls'>*ls>
lsts>
ls clss='strcls'>***ls>from whom should we inlss="trms">herit our practices, and howlss='qstn'>?ls clss='strcls'>***ls>
learning from l clss="ppl">l clss="ppl">Despretl>l>'s ls clss='strcls'>*ls>anachronismls clss='strcls'>*ls> (her field philosophy)
اشتباه در ترتیب حقیقی وقایع
(lss="trms">heritage of l clss="ppl">Socratesl>) form of lss="trms">epistemic and ethical bifurcation <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> search for hidden causes (underlying the conduct of actors)
l clss="ppl">Socratesl>'s “you think you know, but actually, you don't know and you don't think” <lgc clss='lgc'>==lgc>created<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ls clss='strcls'>***ls><lgc clss='lgc'>[lgc>1<lgc clss='lgc'>]lgc>a device that inhabits thinking and produced only mental paralysisls clss='strcls'>***ls>
<lrg clss="large lg62" stl="font-size:127%">
<lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (l clss="ppl">l clss="ppl">Despretl>l><lgc clss='lgc'>:lgc>) investigators rarely ask the lss="trms">question of how the people they lss="trms">interview might be lss="trms">interested in the lss="trms">questions addressed to them
ls clss='strcls'>*ls>relevance<lgc clss='lgc'> = lgc>adventurels clss='strcls'>*ls>
there are many examples of how a piece of abstract knowllss="trms"nttrm="knowledge,Knowledge">edge that looked like devoid of any lss="trms">imaginable consequences came to lss="trms">matter (acquired an importance nobody would contest)
lss="prgrph">-relevance may be lost in lss="trms">translation
ls clss='strcls'>*ls>lss="trms">ecology of dynamic and fragile patterns of relevance, of modes of lss="trms">mattering for oneself and for others (Savransky)
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>relevance<lgc clss='lgc'>:lgc> a sense that there is value beyond ourselves (something that is not ourselves, lss="trms">matters) <lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Stengersl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (daring to connect the) speculative <lgc clss='lgc'>+lgc> ethical <lgc clss='lgc'>+lgc> practical
(risk of) to renounce ls clss='strcls'>*ls>knowllss="trms"nttrm="knowledge,Knowledge">edge as a lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rightls clss='strcls'>*ls> <lgc clss='lgc'>+lgc> embrace ls clss='strcls'>*ls>knowllss="trms"nttrm="knowledge,Knowledge">edge's achievement as an eventls clss='strcls'>*ls>
<lgc clss='lgc'>[lgc>title<lgc clss='lgc'>]lgc>
(ego engineering)
ls clss='strcls'>***ls><lgc clss='lgc'>[lgc>2<lgc clss='lgc'>]lgc>device of anonymity (“to protect people”) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> distributes expertise, and builds induces performs an alss="trms">symmetry of roles
<lsts clss="lsts lst1">•the imperative of delss="trms">ontology
lsts>
<lsts clss="lsts lst1">•(can be) a regime of insult
lsts>
“you, the refugees” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> an anonymous mass marked with ls clss='strcls'>**ls>an identity that they had not chosen, and from which they cannot invent themselvesls clss='strcls'>**ls>
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 clss='lgc'>[lgc>secretus<lgc clss='lgc'>:lgc> to separate, to isolate<lgc clss='lgc'>]lgc>
(what we like to think about in lss="nms">apass) to reflect on what anonymity can produce in other research lss="trms">situations
<lgc clss='lgc'>[lgc>instead of asking “what the body does/produceslss='qstn'>?” <lgc clss='lgc'>=/=lgc> what lss="frds">Sina's body does for the spider in his roomlss='qstn'>? what Ninja Turtles body does for Iron Manlss='qstn'>? what anonymous refugee body does for lss="frds scrmbld">Xirilss='qstn'>? what Jane Fonda body does for lss="frds scrmbld">lss='trgt hghlght 1'href='?q=L'>Lauralss='qstn'>? etc.<lgc clss='lgc'>]lgc>
ls clss='strcls'>***ls>anonymity <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> identityls clss='strcls'>***ls>
(the lss="trms">position of “subject” in an investigation is created by erasing the name)
<lsts clss="lsts lst1">•“feel free to say anything you want” or “speak without fear"<lgc clss='lgc'> = lgc>your words will have no consequences
lsts>
<lsts clss="lsts lst1">•they are always at risk of putting people in lss="trms">situations where they are unlikely to be lss="trms">interesting lss='and'>& unlikely to be lss="trms">interested
lsts>
<lrg clss="large lg6" stl="font-size:123%">
l clss="ppl">l clss="ppl">Despretl>l>'s lss="trms">interview where an exchange really meant something <lgc clss='lgc'>=/=lgc> Mette's notion of nothing means anymore except the absurd lss="trms">gesture that announces meaninglessness of itself
inquiry<lgc clss='lgc'> = lgc>experience lss='and'>& experimentation, ls clss='strcls'>*ls>testing lss='and'>& putting into continuity an ensemble of experiencesls clss='strcls'>*ls>
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 lss="trms">relation to which investigator develops lss="trms">skills, desires, knowllss="trms"nttrm="knowledge,Knowledge">edge or lss="trms">science
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ls clss='strcls'>*ls>inquiry<lgc clss='lgc'>: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 clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (Kimiavi's) logic of creative experimentation <lgc clss='lgc'>=/=lgc> logic of logic of discovery
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ls clss='strcls'>*ls>creative dimension (of every fieldwork)<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•(it may) take the form of a device that sparks the creation of thoughts
lsts>
<lsts clss="lsts lst1">•(it may) transform the lss="trms">relationship between the enquirer and the one she is addressing
lsts>
<lsts clss="lsts lst1">•(it may) disclose some dimensions of the lss="trms">situation that were not visible or felt
lsts>
<lsts clss="lsts lst1">•(it may) completely redefine what people actually docile
lsts>
<lsts clss="lsts lst1">•
lsts>
lss="trms">positivist lss="trms">sociological approach<lgc clss='lgc'>:lgc> to discover a reality allss="trms"nttrm="already,spread">ready given, allss="trms"nttrm="already,spread">ready stabilized <lgc clss='lgc'>+lgc> procedures asserting this stability <lgc clss='lgc'>+lgc> lss="trms">questions wanting to be neutral <lgc clss='lgc'>+lgc> a large and distributed sample <lgc clss='lgc'>+lgc> a modest investigator<lgc clss='lgc'>:lgc> who disappears behind the strength of the lss="trms">data (l clss="ppl">l clss="ppl">Harawayl>l>)
lrg>
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>inquiry<lgc clss='lgc'>:lgc> studies what it creates while studying it, and the changes it provokes (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> we know this in art, lss='at'>@lss="nms">apass)
lss="prgrph">-can i no longer develop knowllss="trms"nttrm="knowledge,Knowledge">edge behind the back of those that i have lss="trms">questioned (my mother...)lss='qstn'>?
lrg>
lss="nms">apass, lss='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 clss='lgc'>=/=lgc> lss="trms">mimesis (lss='at'>@lss="frds scrmbld">Marialena)
lss='at'>@lss="frds scrmbld">Pierre (from) critical analysis <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">pragmatism
ls clss='strcls'>***ls>we do not think or act “because” of lss="trms">social determination, but rather “with” themls clss='strcls'>***ls> <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> better lss="nms">Cinderella (learning lss="trms">pragmatism from lss="nms">Cinderella<lgc clss='lgc'>:lgc> how to think and act with the evil sisterslss='qstn'>?)
amateur<lgc clss='lgc'>:lgc> the one who develops an expertise, a lss="trms">love, a taste <lgc clss='lgc'>[lgc><lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Stengersl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> dare to taste <lgc clss='lgc'>=/=lgc> dare to know<lgc clss='lgc'>]lgc>
l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Leibnizl> addressed his inquiries to the ones who know, because they have cultivated a particular lss="trms">relationship (of the amateur) with the very issue he wanted to learn about (<lgc clss='lgc'>=/=lgc> to address inquiries to the ones who know by virtue of being a mere lss="trms">authority)
<lsts clss="lsts lst1">•l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Leibnizl> proposed that woman should be addressed about the most important problem, that of the lss="trms">love (appropriate to give God) <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc> because they are competent in the lss="trms">matter
lsts>
<lsts clss="lsts lst1">•l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Leibnizl><lgc clss='lgc'> = lgc>the master of abstraction <lgc clss='lgc'>--lgc>made<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>abstraction<lgc clss='lgc'> = lgc>a politeness of thoughtls clss='strcls'>**ls>lss='heart'>♥, <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>politeness<lgc clss='lgc'> = lgc>a constraint on creationls clss='strcls'>**ls>
lsts>
<lsts clss="lsts lst1">•ls clss='strcls'>****ls>(why ask women about lss="trms">lovelss='qstn'>? because) <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>woman<lgc clss='lgc'>:lgc> the ones who refuse letting a duty to ‘speak truth’ls clss='strcls'>****ls>
lsts>
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a real lss="trms">interest in thinking about and with lss="trms">love (<lgc clss='lgc'>=/=lgc> “school of lss="trms">love”)
when you do ls clss='strcls'>*ls>field philosophyls clss='strcls'>*ls> <lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Despretl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>field<lgc clss='lgc'>:lgc> a field-to-be, a milieu, a collective, a lss="trms">situation <lgc clss='lgc'>=/=lgc> field as something that preexists our inquiry
(how in lss="nms">apass i did field philosophy and field inquiry <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> i made many times) lss="trms">situation-becoming-a-field (where you can learn something) needed<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•lss="trms">imagination
lsts>
<lsts clss="lsts lst1">•tact
lsts>
<lsts clss="lsts lst1">•daring
lsts>
<lsts clss="lsts lst1">•opportunism
lsts>
<lsts clss="lsts lst1">•humour
lsts>
<lsts clss="lsts lst1">•
lsts>
l clss="ppl">l clss="ppl">Despretl>l> > Claverie on pilgrimage with the Virgin of Medjugorje
she offered to those whom she addressed the most unexpected mode of lss="trms">response
she became lss="trms">interested in the very sophisticated way they think
(<lgc clss='lgc'>=/=lgc> lss="trms">social lss="trms">scientist's need to determinate the causes of something <lgc clss='lgc'>[lgc>designates it as an anomaly <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> impoverishing the object of study<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> asking “why people believelss='qstn'>?” or “how can we explain such an odd thing as people believing in a superlss="trms">natural beinglss='qstn'>?”)
(she explored and learned with people how they think <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) ls clss='strcls'>****ls>how they take care of what lss="trms">matters for them with thoughtsls clss='strcls'>****ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> takes the form (in the pilgrims experience) of <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>hesitation<lgc clss='lgc'>:lgc> a sign that identifies that thought is occuring lss='and'>& this thought is taking care of something that lss="trms">matters <lgc clss='lgc'>[lgc><lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> lss='gtrw'>go to l clss="ppl">Attarl> Tazkirat al-Awliya<lgc clss='lgc'>]lgc>
forms of hesitation<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•openly contradictory alteration of lss="trms">positions
lsts>
<lsts clss="lsts lst1">•a critical lss="trms">position (the apparition is not there)
lsts>
<lsts clss="lsts lst1">•a lss="trms">position of belief
lsts>
<lsts clss="lsts lst1">•using semantics or syntactic devices that introduce ambivalence
lsts>
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> Claverie learns to hesitate with them
<lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Stengersl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">ecological practice<lgc clss='lgc'>:lgc> a practice that takes into account the fact that the inquiry participates in the ‘milieu’ of those it addresses <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>the practicioner is herself taking care of what lss="trms">matters with thoughts and learns to create (what l clss="ppl">l clss="ppl">Despretl>l> would call) the relevant ls clss='strcls'>*ls>milieu of thoughtls clss='strcls'>*ls>
Matrix lss="trms">world<lgc clss='lgc'>:lgc> “lss="trms">consumer victim <lgc clss='lgc'>=/=lgc> resistant hacker fighter” and nothing else
if you are a student of ghosts <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> you are competent in sensing the taste of ghosts
<lgc clss='lgc'>{lgc>lss="trms">ancestors ate too much salt <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> descendants desire water<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>lss="trms">intersubjective lss="trms">nature of relss="trms">memberingls clss='strcls'>*ls>
lss="prgrph">-<lgc clss='lgc'>[lgc>l clss="ppl">l clss="ppl">Despretl>l> > Kwon<lgc clss='lgc'>]lgc> true human desires are not those of an isolated individual. it is the individual who feels the desire, whereas the olss="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 lss="trms">presence of this other that the water becomes salty <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>***ls>the desire to relss="trms">member can be a desire that rises somewhere between the lss="trms">past and the lss="trms">presentls clss='strcls'>***ls>
lss="prgrph">-lss="trms">agencement<lgc clss='lgc'>:lgc> the act of comlss="trms">memoration lss="trms">responds to a desire, so one cannot choose whether it emanates from the one who is relss="trms">membered or the one who takes charge of relss="trms">membering <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the desire to be relss="trms">membered lss='and'>& the desire to relss="trms">member hold together <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> giving lss="trms">ontological lss="trms">priority to the lss="trms">imagination of the living<lgc clss='lgc'>]lgc>
<lrg clss="large lg58" stl="font-size:131%">
what can i learn from lss="nms">Tehran's lss="trms">bestiary, from my mother, from unusual old lss="nms">iranian lss="trms">fables, from telegram lss="trms">animalslss='qstn'>?
<lsts clss="lsts lst1">•let myself be lss="trms">instructed by the events that my inquiry creates
lsts>
<lsts clss="lsts lst1">•let myself be called by the enigma that will guide me inmy understanding of events
lsts>
ls clss='strcls'>*ls>to be lss="trms">instructed <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> honouring the problem <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> following it up lss='and'>& letting oneself be led by it <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="frds scrmbld"nttrm="Alice,Shariati">Alice lss="trms">Wonderland chasing rabbits
ls clss='strcls'>****ls>lss="trms">questions do not call for explanation or elucidation, lss="trms">questions call for creationls clss='strcls'>****ls> <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>riddles<lgc clss='lgc'>:lgc> the beginnings of lss="trms">stories <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> set those who are summoned by the enigma to work in a particular way<lgc clss='lgc'>:lgc> “what manner of living will make it possible to understand these riddlesslss='qstn'>?”
riddle<lgc clss='lgc'>:lgc> key <lgc clss='lgc'>+lgc> guide
(speaking lss="trms">trope saying senses <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) tropisms <lgc clss='lgc'>=/=lgc> meanings
lss="trms">trope<lgc clss='lgc'> = lgc>lss="trms">affects that magnetize you
forces that pass through you and steer you
what should i do with lss="nms">ajayeblss='qstn'>?<lgc clss='lgc'> = lgc>what kind of meaning is requested of melss='qstn'>? ls clss='strcls'>****ls>what is my lss="trms">obligation to the meaning i am seekinglss='qstn'>?ls clss='strcls'>****ls> <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> Mette's work<lgc clss='lgc'>]lgc>
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
to bring to BOZAR project with lss="frds scrmbld"nttrm="Godard">Goda into my lss="trms">interest in geo-feminism
the lss="trms">question of naming, of taxonomy <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a way of being into connectedness
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>lss="nms">ajayeb studies = ls clss='strcls'>**ls>how to inlss="trms">herit lss="trms">natural lss="trms">history otherwisels clss='strcls'>**ls>, how to think about lss="trms">natural lss="trms">history, embracing other (than western) lss="trms">heritages of lss="trms">natural lss="trms">history that enlarges the lss="trms">world for us and the ones we are living with
lrg>
plantation lss="trms">system<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1. radical simplification, elimination of whole lss="trms">categories of players (in lss="trms">systemic encounters)
lstsrd>
<lstsrd clss="lstsrd">2. radical substitution, whole domains (plant life, lss="trms">animal life, human labor lss="trms">system in lss="trms">interaction with lss="trms">animals and plants and microbs) are substituted
lstsrd>
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> radical break of connection to place
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> release of numbers <lgc clss='lgc'>:lgc> value added processes based on the management of numbers
to look at the planetary shape of some of our problems
lss="prgrph">-slss="trms">cene<lgc clss='lgc'> = lgc>condition of...
scenography <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ‘slss="trms">cene’ is a visual spatial way of thinking about what makes the ‘condition’ of something
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
(l clss="ppl">l clss="ppl">Calvertl>l> on The lss="trms">Nature of lss="trms">Difference lss="trms">book lss='at'>@lss="frds scrmbld">Quinsy)
rise of population genomics
<lsts clss="lsts lst1">•efforts like Human Genome project <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> refusing to afford a genetic basis for race lss="trms">categories
lsts>
<lsts clss="lsts lst1">•tools to identify “deep lss="trms">ancestry” (indicating a geographic olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin in prelss="trms">history)
lsts>
postracial politics
recreational genomics <lgc clss='lgc'>--lgc>mutating<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> “race” out of 19th century concept of “blood quantum” that imperfectly signals complex tribal relatedness and lss="trms">membership
(purchasers of) ls clss='strcls'>**ls>genome<lgc clss='lgc'> = lgc>lss="trms">book of lifels clss='strcls'>**ls> <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> racialized and medicalized subjects
ls clss='strcls'>*ls>mutated racial discoursesls clss='strcls'>*ls>
renaissance of race lss="trms">categories
lss="trms">science has the lss="trms">authority to establish truth claims that scholars in the humanities must reckon with
humanities scholars may avoid a lss="trms">scientific debate because<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1- they feel out of their depths lss="trms">interpreting lss="trms">scientific lss="trms">data
lstsrd>
<lstsrd clss="lstsrd">2- they resist lss="trms">scientific lss="trms">authority in lss="trms">response to well-documented instances of lss="trms">scientific exploration of people of color
lstsrd>
<lstsrd clss="lstsrd">3- they may have surrendered to lss="trms">science the work of settling lss="trms">matters of fact, keeping hermeneutics and textual lss="trms">matters for themselves
lstsrd>
<lrg clss="large lg6" stl="font-size:123%">
lss="trms">science and lss="trms">technology studies <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>tracing objects through the practices and discourses that produce them as settled lss="trms">matters of fact, made, but not made upls clss='strcls'>*ls>
(tracking) lss="trms">social and legal arrangements <lgc clss='lgc'>==lgc>producing<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> race
ls clss='strcls'>***ls>lss="trms">science is lss="trms">coded as the lss="trms">interpreter of lss="trms">nature in western discoursels clss='strcls'>***ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss='thdf'>that is why i have to study lss="trms">science in lss='mywrk'>my research on lss="trms">bestiaries
Hammond <lgc clss='lgc'>+lgc> Herzig on how lss="trms">scientific practices across disciplines describe and create what thereby becomes ls clss='strcls'>*ls>lss="trms">naturalized lss="trms">differencels clss='strcls'>*ls> (<lgc clss='lgc'>=/=lgc> describing the lss="trms">nature of lss="trms">difference itself)
(learn from Hammond <lgc clss='lgc'>+lgc> Herzig <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>)
source lss="trms">material <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> organize lss='and'>& comment <lgc clss='lgc'>--lgc>sustain<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> argument
<lgc clss='lgc'>+lgc> lss="trms">questions that point the lss="trms"nttrm="already,spread">reader to discoursive moves and modes of attention of the lss="trms">author (<lgc clss='lgc'>=/=lgc> lss="frds scrmbld">Quinsy's ملانقطى pedantic exploration of racism)
(politically correcting the popular understanding of race <lgc clss='lgc'>=/=lgc>) to show the unsettled and ongoing lss="trms">nature of the debate. <lgc clss='lgc'>[lgc>asking lss="trms"nttrm="already,spread">readers<lgc clss='lgc'>]lgc> to track the rise and permutation of various features of the argument
<lgc clss='lgc'>[lgc>asking Captain America <lgc clss='lgc'>--lgc>anatomical<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc><lgc clss='lgc'>]lgc> “in what larger political, economic, and lss="trms">social contexts might ears, noses, index fingers, or brains hemispheres attract attention as relss="trms">liable signs of racial lss="trms">differencelss='qstn'>?”
some wrong ideas<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•adaptation to new environments signals evolution (<lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> degenerating groups would eventually cease to exist)
lsts>
<lsts clss="lsts lst1">•high mortality rates could signal problems in work and living condition
lsts>
<lsts clss="lsts lst1">•sexual dilss="trms">morphism thought to be a component of degeneration
lsts>
<lsts clss="lsts lst1">•“more often than not, the views of lss="trms">society have shaped lss="trms">science rather than the other way around. in this instance, it may be time for lss="trms">science to reshape the views of lss="trms">society.” <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> scary!<lgc clss='lgc'>]lgc>
lsts>
<lsts clss="lsts lst1">•
lsts>
to start with political lss="trms">agenda (good or bad) and fit evidence to that
political correctness (<lgc clss='lgc'>~lgc> a lss="trms">social lss="trms">interest)
dogged persue of truth
ls clss='strcls'>*ls>lss="trms">science's power to beguile اغفال lss="trms">imaginationls clss='strcls'>*ls> (for example genomics testing to discover and reveal “truths” about unknown lss="trms">ancestry)
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (a post lss="trms">World War II and post-holocaust aspiratoin<lgc clss='lgc'>:lgc>) ls clss='strcls'>*ls>the allss="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 admitls clss='strcls'>*ls> <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> another project for making race lss="trms">matter, but lss="trms">differently
lrg>
(lss="frds scrmbld">Quinsy urgently need to learn) how not to be conversation stopper
Bland <lgc clss='lgc'>+lgc> Doan's Sexology Uncensored
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<lrg clss="large lg46" stl="font-size:109%">
scope of information lss="trms">science <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>document<lgc clss='lgc'>:lgc> organized physical evidence
new digital lss="trms">technologies renews old lss="trms">questions and also old confusions between medium, message, and meaning
document
ordniary information storage and retrieval lss="trms">systemlss='qstn'>?
bibliography<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•collecting
lsts>
<lsts clss="lsts lst1">•preserving
lsts>
<lsts clss="lsts lst1">•organizing (arranging)
lsts>
<lsts clss="lsts lst1">•relss="trms">presenting (describing)
lsts>
<lsts clss="lsts lst1">•selecting (retrieving)
lsts>
<lsts clss="lsts lst1">•reproducing (copying)
lsts>
<lsts clss="lsts lst1">•disseminating
lsts>
<lsts clss="lsts lst1">•
lsts>
(of documents)
early 20th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> documentation adopted (in europe) instead of bibliography
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>documentation<lgc clss='lgc'>:lgc> a set of lss="trms">techniques developed to mange significant (or potentially significant) <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>document<lgc clss='lgc'>:lgc> any expression of human thought (beyond lss="trms">written texts)
<lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>->lgc>lgc> ls clss='strcls'>*ls>novel form of signifying objectsls clss='strcls'>*ls>
objects bearing traces of...
ls clss='strcls'>*ls>if you are informed by observation of it, you are looking at a documentls clss='strcls'>*ls>
document<lgc clss='lgc'>:lgc> any lss="trms">material basis for extending our knowllss="trms"nttrm="knowledge,Knowledge">edge which is available for study or comparison
ls clss='strcls'>*ls>capable of being used for<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•ls clss='strcls'>*ls>referencels clss='strcls'>*ls>
lsts>
<lsts clss="lsts lst1">•ls clss='strcls'>*ls>studyls clss='strcls'>*ls>
lsts>
<lsts clss="lsts lst1">•ls clss='strcls'>*ls>lss="trms">authorityls clss='strcls'>*ls>
lsts>
1951
document<lgc clss='lgc'>:lgc> evidence in support of a fact
any physical or lss="trms">symbiotic sign, preserved or recorded, intended to relss="trms">present, to reconstruct, or to delss="trms">monstrate a physical or conceptual lss="trms">phenomenon
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> viewed with access to evidence
<lgc clss='lgc'>=/=lgc> (concerned with) text
document <lgc clss='lgc'>=/=lgc> lss="nms">ajayeb's text object <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> pop-up lss="trms">book<lgc clss='lgc'>]lgc>
(object) (documentlss='qstn'>?)
star in the sky no
photo of star yes
stone in river no
stone in museum yes
lss="trms">animal in lss="trms">wild no
lss="trms">animal in lss="trms">zoo yes
Briet's rules for determining when an object has become a document<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1. there is lss="trms">materiality
lstsrd>
<lstsrd clss="lstsrd">2. there is intentionality
lstsrd>
<lstsrd clss="lstsrd">3. the objects have to be processed (they have to be made into documents)
lstsrd>
<lstsrd clss="lstsrd">4. there is a lss="trms">phenomenological lss="trms">position (the object is perceived to be a document)
lstsrd>
indexicality<lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>the quality of having been placed in an organized, meaningful lss="trms">relationship with other evidence <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> gives an object its documentary statusls clss='strcls'>*ls> <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> for who and why is this usefullss='qstn'>?<lgc clss='lgc'>]lgc>
lss="trms">modernist mentality<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•lss="trms">scientific management
lsts>
<lsts clss="lsts lst1">•standardization
lsts>
<lsts clss="lsts lst1">•bibliographic control
lsts>
<lgc clss='lgc'>--lgc>as<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> complementary and lss="trms">mutually reinforcing bases for achieving progress
spiritual movement of lss="trms">anthroposophy <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> cognitive aspects of the medium of the message
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> document<lgc clss='lgc'>:lgc> relss="trms">pository of an expressed thought <lgc clss='lgc'>+lgc> spiritual character
1963
document<lgc clss='lgc'>:lgc> micro-thought on a flat surface (fit for physical handling, transport across space, and preservation through time)
cultural lss="trms">anthropology <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> “lss="trms">material culture” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> onject as document
artifacts contribute important evidence in the documentation and lss="trms">interpretation of experience
artistic research<lgc clss='lgc'> = lgc>lss="trms">aesthetic object <lgc clss='lgc'>+lgc> signifying object
lss="trms">semiotics
information lss="trms">sciences
l clss="ppl">Barthesl> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> object-as-sign
there is always a meaning which overflows the object's use
text<lgc clss='lgc'>:lgc> patterns of lss="trms">social lss="trms">phenomena not made of words or numerals
<lgc clss='lgc'>[lgc>signs have to be treated a something invented<lgc clss='lgc'>]lgc>
ls clss='strcls'>*ls>lss="trms">social construction of meaningls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> viewer's perception of the significance and evidential مدرکى character of documents <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> “relevance” is now considered to be lss="trms">situational and ascribed by the viewer (in digital)
<lgc clss='lgc'>}lgc><lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> the property of being a sign is not a lss="trms">natural property <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> ls clss='strcls'>***ls>property is given to objectsls clss='strcls'>***ls>
Wikipedia<lgc clss='lgc'>:lgc> all signifying objects (points to) <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>>lgc> forensic lss="trms">aesthetic<lgc clss='lgc'>:lgc> all evidence<lgc clss='lgc'> = lgc>signifying فوری (easy <lgc clss='lgc'>+lgc> immediate) <lgc clss='lgc'>=/=lgc> lss="trms">aesthetic object فرار (volatile)
object in evidence <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> offer it as evidence by the way it is arranged, indexed, lss="trms">presented
its manner <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> in arranging lss="trms">material so that someone may be able to make use of it as new evidence for some purpose (<lgc clss='lgc'>=/=lgc> finding lss="trms">material that allss="trms"nttrm="already,spread">ready is in evidence)
what is a digital documentlss='qstn'>?
<lgc clss='lgc'>--lgc>Buckland<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> becomes more problematic, unless we relss="trms">member the path of reasoning underlying the largely forgotten discussions of Otlet's objects and Briet's antelope
<lrg clss="large lg42" stl="font-size:115%">
ls clss='strcls'>**ls>documenting the antelopels clss='strcls'>**ls> <lgc clss='lgc'>=/=lgc> lss="nms">ajayeb
antelope<lgc clss='lgc'>:lgc> Ethiopian word for the elusive unicorn
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<lrg clss="large lg6" stl="font-size:127%">
l clss="ppl">l clss="ppl">Calvertl>l>
lss="trms">technobibliocapital
librarians cannot hope to really change how people seek knowllss="trms"nttrm="knowledge,Knowledge">edge in libraries (they are not ls clss='strcls'>*ls>information awareness officels clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> news lss="trms">agency)
will to knowllss="trms"nttrm="knowledge,Knowledge">edge <lgc clss='lgc'>--lgc>manifest<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> in a massive electronic lss="trms">data processing project
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>library lss="trms">science<lgc clss='lgc'>:lgc> a set of practices for producing knowllss="trms"nttrm="knowledge,Knowledge">edge in subjects <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>producing subjects through knowllss="trms"nttrm="knowledge,Knowledge">edge productionls clss='strcls'>*ls>
patron<lgc clss='lgc'>:lgc> certain kinds of subjects (<lgc clss='lgc'>=/=lgc> citizen), lss="trms">consumers with an abiding lss="trms">market rationality and an lss="trms">interest in individualss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list private space
enmeshed in practices of classification, circulation, collection
lss="trms">technology <lgc clss='lgc'>+lgc> libraries <lgc clss='lgc'>+lgc> capital
<lsts clss="lsts lst1">•capital<lgc clss='lgc'>:lgc> lss="trms">social, political, economic, and other lss="trms">relationships crystallized in things, inlss="trms"nttrm="cluster,club">cluding lss="trms">books and libraries
lsts>
<lsts clss="lsts lst1">•biblio<lgc clss='lgc'>:lgc> libraries, lss="trms">books, knowllss="trms"nttrm="knowledge,Knowledge">edge
lsts>
<lsts clss="lsts lst1">•lss="trms">techno<lgc clss='lgc'>:lgc> lss="trms">technologies (both silicon-based and not) that make producing, storing, and reproducing knowllss="trms"nttrm="knowledge,Knowledge">edge possible and efficient
lsts>
lss="trms">technology and capital shaping library practices <lgc clss='lgc'>[lgc>and animation of lss="trms">animal practiceslss='qstn'>? <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> emphasize lss="trms">animal geography<lgc clss='lgc'>]lgc>
(legacy of bibliography and lss="trms">book collecting) 1930 <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> library practice centered on the development of bibliographic standards emphasizing procedures for identifying and indexing lss="trms">authors and tides
(21st century) democracy of texts, collaboration with autodidacticism and public education, is now giving itself over to the ls clss='strcls'>*ls>circulation of commoditiesls clss='strcls'>*ls>
ls clss='strcls'>**ls>the subjects produced through 21st century librarianship are customers and lss="trms">consumersls clss='strcls'>**ls> (who seeks content <lgc clss='lgc'>=/=lgc> knowllss="trms"nttrm="knowledge,Knowledge">edge)
new librarian <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> new freedom of information <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> free lss="trms">market (in the form of atomized particles of “microcontent” allowing free-floating information to be freely accessed via computers and lss="trms">networks, without the censorious mediation of lss="trms">embodied librarians)
libraries <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">techniques for ordering (<lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>->lgc>lgc> discourse of standardization)
(shifting) ways the library has operated alongside the state as a disciplinary lss='and'>& ideological lss="trms">apparatus
<lsts clss="lsts lst1">•18th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> national library
lsts>
<lsts clss="lsts lst1">•19th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> new lss="trms">techniques for ordering, discourse of standardization and order (in the library) <lgc clss='lgc'>+lgc> searching and retrieval external to the mind of the librarian
lsts>
<lsts clss="lsts lst1">•19th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>emerging understanding of the role of lss="trms">literacy in worker self improvement <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc><lgc clss='lgc'>]lgc> public library <lgc clss='lgc'><<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>lgc> a project of nation, citizenship, democracy, self-betterment, universal education <lgc clss='lgc'>+lgc> concurrent with a lss="trms">serious reconstitution of hierarchies of access to lss="trms">books
lsts>
<lsts clss="lsts lst1">•late 19th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> paternalss="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
lsts>
workers and immigrants <lgc clss='lgc'>--lgc>purpose<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> acculturation and assimilation
<lsts clss="lsts lst1">•Paul Otlet <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> universal decimal classification 1899
lsts>
<lsts clss="lsts lst1">•late 20th century <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> dreams of intelligent computers and objectivized information lss="trms">science <lgc clss='lgc'>:lgc> (from) library school <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> school of information management lss="trms">systems
lsts>
<lsts clss="lsts lst1">•
lsts>
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>schematization effortsls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (20th century) library lss="trms">science (continue producing itself) as a cooperative venture of flourishing information <lgc clss='lgc'>[lgc>triumphant rationalism<lgc clss='lgc'>]lgc>
<lsts clss="lsts lst1">•standardization
lsts>
<lsts clss="lsts lst1">•automation
lsts>
<lsts clss="lsts lst1">•propagate
lsts>
<lsts clss="lsts lst1">•expand
lsts>
(in the name of) democratization lss='and'>& civil lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights
library <lgc clss='lgc'>==lgc>contribute<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> to the civic sphere<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•providing the information
lsts>
<lsts clss="lsts lst1">•providing ls clss='strcls'>*ls>behaviorsls clss='strcls'>*ls> necessary for appropriate citizenship
lsts>
library <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> classification lss="trms">system (DDC) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> general knowllss="trms"nttrm="knowledge,Knowledge">edge organization tool
late 20th century neo-liberal rationality <lgc clss='lgc'>==lgc>intensify<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>
<lsts clss="lsts lst1">•moral directive for self-betterment (as workers)
lsts>
<lsts clss="lsts lst1">•reorienting the lss="trms">relation of subjects (toward the state and the lss="trms">social) as one of lss="trms">consumership
lsts>
<lgc clss='lgc'>+lgc> shift in the delss="trms">finition of knowllss="trms"nttrm="knowledge,Knowledge">edge
lss="trms">technobibliocapital <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (new era of) ordering texts lss='and'>& subjects
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls>appreciative <lgc clss='lgc'>=/=lgc> affirmativels clss='strcls'>*ls> <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> learning from l clss="ppl">l clss="ppl">Calvertl>l>, we can be appreciative but not affirmative<lgc clss='lgc'>]lgc>
<lgc clss='lgc'>[lgc>to be critical =<lgc clss='lgc'>]lgc> ls clss='strcls'>****ls>not to<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•dismiss X (by thinking of it as) lss="trms">composed entirely of domination <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> lss='at'>@lss="nms">apass, lss="frds scrmbld">Pierre<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> to laud something as a timeless ideal
lsts>
<lsts clss="lsts lst1">•evoke a sense of relief that we have X that are free (of power lss="trms">relations, freely available to all, and filled with free-flowing information)
lsts>
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">historical <lgc clss='lgc'>+lgc> lss="trms">present <lgc clss='lgc'>+lgc> future-looking lss="trms">formulations of X
<lsts clss="lsts lst1">•reverence for libraries of long gone days...
lsts>
<lsts clss="lsts lst1">•accolades مراسم اعطای منصب شوالیه for librarians as heroes...
lsts>
<lsts clss="lsts lst1">•libraries as the saviors of the people...
lsts>
<lsts clss="lsts lst1">•as just another manifestation of government intrusion (paternalism, library<lgc clss='lgc'>:lgc> robust civilizing lss="trms">apparatuses, an ideal phillss="trms">anthropic gift)...
lsts>
<lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Calvertl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>**ls>libraries are potent resources with vast possibilities for creating the lss="trms">worlds we inhabitls clss='strcls'>**ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc><lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>library<lgc clss='lgc'>:lgc> (collectively produced <lgc clss='lgc'>~lgc> both collectively funded and collected from many sources) vibrant sites of knowllss="trms"nttrm="knowledge,Knowledge">edge generation <lgc clss='lgc'>+lgc> of power (for those who generate knowllss="trms"nttrm="knowledge,Knowledge">edge through libraries in turn diffuse this knowllss="trms"nttrm="knowledge,Knowledge">edge through other places and other people)
without a robust delss="trms">finition of power <lgc clss='lgc'>==lgc>l clss="ppl">l clss="ppl">Calvertl>l><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> librarians have been unable to see or lss="trms">articulate how libraries have been in the service of disciplining subjugating power (a power that is productive not just for lss="trms"nttrm="already,spread">readers but of lss="trms"nttrm="already,spread">readers)
..weak appeals to lss="trms">market freedom
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
service-dominant logic<lgc clss='lgc'> = lgc>an enframing act <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a way of framing the lss="trms">world (which like all logics) chooses what to inlss="trms"nttrm="cluster,club">clude and what to exlss="trms"nttrm="cluster,club">clude from its frame of investigation and theory <lgc clss='lgc'>--lgc>l clss="ppl">Campbelll><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> how it enframes the lss="trms">world
lss="trms">marketing lss="trms">history <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (delineated between) “lss="trms">material (raw) resources <lgc clss='lgc'>=/=lgc> imlss="trms">material (dynamic) resources”
<lrg clss="large lg38" stl="font-size:100%">
resources-assets-capabilities
(in math)
operand<lgc clss='lgc'>:lgc> passive objects that are manipulated (3, 5)
operator<lgc clss='lgc'>:lgc> lss="trms">specific actions that act upon operands (<lgc clss='lgc'>+lgc>, x)
importance of the operand resource
lss="prgrph">-the relative role of operand resources began to shift in the late 20th century as humans began to realize that lss="trms">skills and knowllss="trms"nttrm="knowledge,Knowledge">edge were the most important types of resources
operand resource<lgc clss='lgc'>:lgc> (raw lss="trms">material and land) an act is performed on them <lgc clss='lgc'>=/=lgc> operant resource<lgc clss='lgc'>:lgc> (lss="trms">technologies, knowllss="trms"nttrm="knowledge,Knowledge">edge, lss="trms">skill) those employed to act on operand resources
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a conceptual separation with roots in lss="trms">Greek philosophy<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•l clss="ppl">Platol><lgc clss='lgc'>:lgc> “lss="trms">material lss="trms">embodiment<lgc clss='lgc'> = lgc>distraction to true knowllss="trms"nttrm="knowledge,Knowledge">edge”
lsts>
<lsts clss="lsts lst1">•l clss="ppl">Descartesl><lgc clss='lgc'>:lgc> privileging of mental life over physical lss="trms">matter
lsts>
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> we inlss="trms">herit this style of philosophy (in the west) that values formal abstract objectless thinking as the standard canonical way of knowing the lss="trms">world
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>information agels clss='strcls'>*ls><lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•endorses the pre-eminence of the imlss="trms">material and dislss="trms">embodies (mind, lss="trms">skill, mental life) over the lss="trms">material and lss="trms">embodied (brute lss="trms">matter, physicality)
lsts>
<lsts clss="lsts lst1">•celebrate a ls clss='strcls'>*ls>culture of delss="trms">materialityls clss='strcls'>*ls>
lsts>
<lsts clss="lsts lst1">•
lsts>
<lgc clss='lgc'>=/=lgc> object oriented philosophy<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•l clss="ppl">Heideggerl>'s theory of tool-being
lsts>
<lsts clss="lsts lst1">•l clss="ppl">l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Latourl>l>'s displacement of the human proposed by the actor-lss="trms">network theory
lsts>
<lsts clss="lsts lst1">•l clss="ppl">Merleau-Pontyl>'s lss="trms">sensual lss="trms">phenomenology
lsts>
<lsts clss="lsts lst1">•
lsts>
(continental philosophy <lgc clss='lgc'>+lgc> analytical philosophy in West <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) ls clss='strcls'>**ls>philosophies of accessls clss='strcls'>**ls> to the lss="trms">world <lgc clss='lgc'>:lgc> they assume that the human-lss="trms">world gap is the privileged site of all lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous philosophy
lss="trms">interest in human access to objects <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> corlss="trms">relationism<lgc clss='lgc'>:lgc> if things exists, they do so only for us<lgc clss='lgc'>]lgc> <lgc clss='lgc'>=/=lgc>lss='qstn'>? lss="trms">interest in objects
(in lss="trms">marketing lss="trms">literature)
<lsts clss="lsts lst1">•operant resources<lgc clss='lgc'>:lgc>
lsts>
human sophisticated
cultural strategic
active dynamic
lss="trms">agentic imlss="trms">material
specialized intelligent
lss="trms">relational primary
ls clss='strcls'>*ls>inlss="trms">finitels clss='strcls'>*ls>
<lgc clss='lgc'>--lgc>link<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> to notions of progrss and achievement in contemporary lss="trms">society
<lsts clss="lsts lst1">•operand resources<lgc clss='lgc'>:lgc>
lsts>
inhuman machine-like
basic stuff
functional physical
inanimate raw
inert less important
secondary lesser
tangible subordinate
ls clss='strcls'>*ls>lss="trms">finitels clss='strcls'>*ls>
service-dominant logic <lgc clss='lgc'>{lgc>
<lsts clss="lsts lst1">•operant <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> inlss="trms">finite <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> human's lss="trms">skill
lsts>
<lsts clss="lsts lst1">•operand <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">finite <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">world's lss="trms">material
lsts>lrg>
service-dominant logic <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> a cut (“<lgc clss='lgc'>=/=lgc>”) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> operant resources will take these sluggish raw inherently secondary lss="trms">materials and act on them to whisk them into something valuable
<lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Baradl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> every act of observation makes a “cut” in what is otherwise an indissolubly unauflösbare entangled lss="trms">natural-cultural universe <lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>every new way of observation cuts open new logics <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> undermines what is known <lgc clss='lgc'>+lgc> what can be knownls clss='strcls'>*ls>
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>operand resources<lgc clss='lgc'>:lgc> resources which require action to create benefit
<lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> crucial scenarios where operand resources (forests, sea beds, topsoil) require the oplss="trms">posite of action (unused or underused) in order to create or maintain (their intrinsic) value
ls clss='strcls'>*ls>value-in-use<lgc clss='lgc'>:lgc> somthing is assessed lss="trms">according to the use a lss="trms">consumer has for it
ls clss='strcls'>*ls>value-in-underuse <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (tourism's) deserted beaches, unspoiled countryside, uninhabited ruins
lss='thdf'>for example brand management implicitly leverages the concept of ls clss='strcls'>*ls>value-in-underusels clss='strcls'>*ls>
brands are often valuable for the very fact that they are underused <lgc clss='lgc'>:lgc> when their use is confined to small lss="trms">communities, enabling them to maintain their cultural capital (exlss="trms">lss="trms"nttrm="cluster,club">clusivity or authenticity)
ls clss='strcls'>*ls>vlaue-in-context<lgc clss='lgc'>:lgc> value is conceived as something that is collectively co-created by multiple actors
lss='thdf'>for example in service-dominant logic an operant resource like ls clss='strcls'>*ls>brand vlauels clss='strcls'>*ls> is one which is externally-based and dynamically determined in the context (cannot be own by a single actor) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>lss="trms">consumers might co-derive lss="trms">affective cognitive lss="trms">social value in creating the brand but economic value that accrues as a result belongs entirely to the brand's shareholdersls clss='strcls'>*ls> <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> issue with fandom<lgc clss='lgc'>]lgc>
lss='thdf'>for example ls clss='strcls'>*ls>lss="trms">affective valuels clss='strcls'>*ls><lgc clss='lgc'>:lgc> when vlaue lies in the general sentiment of a lss="trms">networked group of actors
(in lss="trms">marketing's theory of value creation) the ls clss='strcls'>*ls>role of the lss="trms">consumerls clss='strcls'>*ls> in the value creation process is now explicitly recognized and lss="trms">articulated (incorporated) through compelling concepts such as cocreation, coproduction, ls clss='strcls'>*ls>prosumerismls clss='strcls'>*ls> <lgc clss='lgc'>[lgc>an individual who both lss="trms">consumes lss='and'>& produces<lgc clss='lgc'>]lgc>
lss='at'>@lss="nms">apass collaborative environments
lrg>
<lgc clss='lgc'>[lgc>lss="trms">consumer research<lgc clss='lgc'>]lgc>
recognizing the ways in which lss="trms">consumers and lss="trms">consumption are both productive and value-adding
Holbrook's topology of lss="trms">consumer value
value is active<lgc clss='lgc'> = lgc>when it entails physical or mental manipulation of an object
value is reactive<lgc clss='lgc'> = lgc>when things are done by a product to the lss="trms">consumer (objects act on lss="trms">consumers to create value)
lrg>
xxxxxx
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
lrg>
Hayles
(to take) a problem-based approach <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> taking a problem and looking for solutions <lgc clss='lgc'>=/=lgc> investigating problematics (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> humanities <lgc clss='lgc'>[lgc>and art<lgc clss='lgc'>]lgc>)
what are the reward structures in artistic researchlss='qstn'>? (the way a work is recognized and validated by the field)
lrg>
postlss="trms">literacy
the future of human lss='and'>& the future of lss="trms">writing are entwined
meaning<lgc clss='lgc'> = lgc>resistance
to be human<lgc clss='lgc'> = lgc>to resist lss="trms">techno-lss="trms">language
an informed lss="trms">scientific-lss="trms">literate and humanistically educated public <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> democracy
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<lrg clss="large lg18" stl="font-size:103%">
(mass media) cultural standing (and standard) of live performance
paradigm of televisual <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> digital
(Auslander lss="trms">historicizing) liveness <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">historical (<lgc clss='lgc'>=/=lgc> lss="trms">ontological)
ideology of authenticity (in live music)
at the level of cultural economy <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> theatre (live performance) <lgc clss='lgc'>=/=lgc> mass media
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<lrg clss="large lg18" stl="font-size:110%">
<lgc clss='lgc'>[lgc>why is contemporary art so reluctant to describe our experience of digitized lifelss='qstn'>? <lgc clss='lgc'>--lgc>Bishop<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc><lgc clss='lgc'>]lgc> digital <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> lss="trms">code (inherently alien to human perception) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a lss="trms">linguistic model
l clss="ppl">Guy l clss="ppl">Debordl>l> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (ls clss='strcls'>*ls>physical and the lss="trms">social were pitched against the virtual and the relss="trms">presentationalls clss='strcls'>*ls> <lgc clss='lgc'>~lgc> “subjective <lgc clss='lgc'>=/=lgc> lss="trms">technological” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) lss="trms">social lss="trms">relations today are not mediated by monodirectional media imagery <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>
<lsts clss="lsts lst1">•favor lss="trms">intersubjective exchange and homespun activities (cooking, gardening, conversation) with the aim of reinforcing a lss="trms">social bond fragmented by lss="trms">spectacle
lsts>
<lsts clss="lsts lst1">•desire for face-to-face lss="trms">relations against the dislss="trms">embodiment of the lss="trms">Internet
lsts>
<lsts clss="lsts lst1">•retro-lss="trms">craftiness
lsts>
<lsts clss="lsts lst1">•fiddly collages
lsts>
<lsts clss="lsts lst1">•tapestries
lsts>
<lgc clss='lgc'>--lgc>assert<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> subjectivity (<lgc clss='lgc'>+lgc> tactility) <lgc clss='lgc'>=/=lgc> impregnable surface of the screen
<lrg clss="large lg1" stl="font-size:145%">
reformatting
translss="trms">coding
modulation of preexisting files <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> selection strategy <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>>lgc> meaningful recontextualization (of existing artifacts)
lrg>
lss="trms">paranoid will to connect what cannot be connected
subjective rationales
arbitrary lss="trms">systems (<lgc clss='lgc'>=/=lgc> established taxonomies)
lrg>
vernacular forms of aggregation <lgc clss='lgc'><lgc clss='lgc'>--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 clss='lgc'>+lgc> porn)
analog in appearance <lgc clss='lgc'>+lgc> digital in structure
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eschatos<lgc clss='lgc'>:lgc> furthest, last (in lss="trms">Greek)
theological lss="trms">anthropology <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the theory of the person
lss='qstn'>?how eschatological attitudes changed over time <lgc clss='lgc'>+lgc> how they hovered over human experience
millenarian expectation
lss='qstn'>?how year 1000 was perceived
<lsts clss="lsts lst1">•preoccupation with the time of Christ second coming
lsts>
<lsts clss="lsts lst1">•lss="trms">natural and political disasters and upheavals <lgc clss='lgc'>--lgc>sign<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> denouncement of sacred lss="trms">history
lsts>
medieval<lgc clss='lgc'> = lgc>fear <lgc clss='lgc'>+lgc> passion (<lgc clss='lgc'>+lgc> expectation) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> eschatological lss="trms">imagination
escapology<lgc clss='lgc'>:lgc> significance of immanent (catastrophic) future lss="trms">history
calculations of the end
lss="trms">demand for reform
monastic analysis
discourse against an identifiable moment of apocalypse
<lsts clss="lsts lst1">•antichrist
lsts>
<lsts clss="lsts lst1">•whore of Babylon
lsts>
<lsts clss="lsts lst1">•angelic pope
lsts>
unlss="trms">folding end of lss="trms">history <lgc clss='lgc'>[lgc>humbling of the mighty<lgc clss='lgc'>]lgc> <lgc clss='lgc'>+lgc> justice for the inlss="trms">articulate (oppressed) <lgc clss='lgc'>[lgc>exhalation of the meek<lgc clss='lgc'>]lgc>
apocalyptic speculation about the enclosed unclean people of Gog and Magog
mystical lss="trms">response
spasmodic irrationality
the fate of the individual at the moment of “personal death” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> guilt culture (fear of damnation <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> life<lgc clss='lgc'> = lgc>ritual preparations for dying)
deathbed demons
hell in art
lss="trms">religious lss="trms">anxiety
mechanism of lss="trms">social control
(from) collective <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> individual
(from) temporal <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> atemporal or beyond time
(from) stress on spirit <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> sense of lss="trms">embodied or relss="trms">embodied self
lrg>
(shift from) tamed death<lgc clss='lgc'>:lgc> a death expected and prepared for, experienced in lss="trms">community <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> personal death<lgc clss='lgc'>:lgc> the moment of death as decisive accounting for an individual self
purgatory<lgc clss='lgc'>:lgc> in-between time and space
afterlife <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the concept of the (lss="trms">embodied) human person
somatolss="trms">morphic<lgc clss='lgc'>:lgc> separated soul lss="trms">imagined as bodily
ordinary piety <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
<lsts clss="lsts lst1">•significance of physical death
lsts>
<lsts clss="lsts lst1">•spiritual value of somatic lss="trms">phenomena (namely suffering)
lsts>
the sense of an ending hovers over all spiritual lss="trms">writing in the middle ages
eschatology of<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1. resurrection<lgc clss='lgc'>: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
lstsrd>
<lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> arise from traditions with a much less immanent sense of “last things"<lgc clss='lgc'>]lgc>
<lgc clss='lgc'>--lgc>emphasis<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
<lsts clss="lsts lst2">◦time end
lsts>
<lsts clss="lsts lst2">◦person lss="trms">embodied
lsts>
<lsts clss="lsts lst2">◦humanity collective
lsts>
<lstsrd clss="lstsrd">2. immortality<lgc clss='lgc'>:lgc> the experience of personal death is the moment of judgement
lstsrd>
<lstsrd clss="lstsrd">3. apocalypse <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (coerces) ls clss='strcls'>**ls>what lss="trms">matters is the here and nowls clss='strcls'>**ls> <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> implying a political payoff
lstsrd>
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> inflect and deepen the lss="trms">literature (description of plague, visions of heaven and hell)
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> three eschatology differ<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•what is the person fundamentally
lsts>
<lsts clss="lsts lst1">•fate collective or individual
lsts>
<lsts clss="lsts lst1">•how and whether time mlss="trms"nttrm="search">arches
lsts>
<lsts clss="lsts lst1">•where the end is located
lsts>
<lsts clss="lsts lst1">•
lsts>
medical eschatology
eschatology (in the west) is perhaps the most paradoxical (and inconsistent) aspect of lss="trms">religiosity
(traditions in which) earthly experience is a moment in an eternal dreaming
Islam, Judaism, lss="frds scrmbld"nttrm="Christianson">Christianity are brooded over by the sense <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>last things<lgc clss='lgc'>:lgc> a sense of the end <lgc clss='lgc'>[lgc>soon or distant, individual or collective<lgc clss='lgc'>]lgc> contradicts itself (explodes itself) <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> ls clss='strcls'>*ls>it looks for a moment that gives significance to the course of time by finally denying (erasing, ending) that to which it offers significancels clss='strcls'>*ls> <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>-lgc> western european middle ages utilizes and deepens this multilss="trms">fold and contradictory tradition (<lgc clss='lgc'>=/=lgc> deny, impoverish)
(three types of awareness<lgc clss='lgc'>:lgc>)
<lstsrd clss="lstsrd">1- significance of dying and afterlife <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> space time of personal collective destiny
lstsrd>
<lstsrd clss="lstsrd">2- apocalyptic time <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
lstsrd>
<lstsrd clss="lstsrd">3- eschatological lss="trms">imagination <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
lstsrd>
purgation
lrg>
purgatory time
<lsts clss="lsts lst1">•do pottery while you are in purgatory
lsts>
<lsts clss="lsts lst1">•learn ice-skating while you are waiting in zamharir
lsts>
<lsts clss="lsts lst1">•
lsts>
<lgc clss='lgc'>{lgc>personal drama of death <lgc clss='lgc'><<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> progressive unlss="trms">folding of collective lss="trms">history<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ultimate dislss="trms">position for individual soul and body <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>>lgc> lss='thdf'>the notion of ls clss='strcls'>***ls>bliss after tormentls clss='strcls'>***ls>
torment<lgc clss='lgc'>:lgc> individual glimpse of the end
l clss="ppl">Augustinl>e <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the imperfect but not reprobate
suffering<lgc clss='lgc'>:lgc> means of salvation (of we join the agony of Chris on the cross)
pain in this life <lgc clss='lgc'>:lgc> inevitable accompaniment to the corrupt body whose weakness and rottenness are indication of the approach of death
an era of exile <lgc clss='lgc'>--lgc>promise<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a new exodus from human failss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure and corruption
<lgc clss='lgc'>[lgc>title<lgc clss='lgc'>]lgc>
beautitude
Bernard's heaven
painted lss="trms">embodiedness of the blessed (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> problematic <lgc clss='lgc'>+lgc> powerful)
out of time heaven in which the soul is allss="trms"nttrm="already,spread">ready body-shaped <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> somatolss="trms">morphic selves before judgement
apocalyptic moment <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> self-referentiality<lgc clss='lgc'>:lgc> when the lss="trms">author reflects on the limits of their knowllss="trms"nttrm="knowledge,Knowledge">edge and expression
(all) eschatological texts (lss="trms">poems) in some way reflect their status as lss="trms">fiction <lgc clss='lgc'>--lgc>assert<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> their lss="trms">nature as mediating and lss="trms">contingent
xxxxxx
lss="brkr">
Trans-ing xeno- unsettles the oversimplified Others necessary for the production of stratification and disallowance, without in the process destroying lss="trms">difference and the ethics of encounter.
the lss="trms">ontological primacy of centers in general
the refracted image
myths of belonging as an lss="trms">anthropocentric lss="trms">narrative, one is worthy of personhood if she is placed in home.
<lgc clss='lgc'>[lgc>in the political and fantasy practices of the most inlss="trms">heritors of traditions of white (or not-white, the actual color is not the point) settler colonialism and its lss="trms">ecologies, the introducing lss="trms">species<lgc clss='lgc'>--lgc>inlss="trms"nttrm="cluster,club">cluding ourselves<lgc clss='lgc'>--lgc>are always bad <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the extraordinary practice of disavowal (of the ‘creatures of the empire’ lss='at'>#l clss="ppl">l clss="ppl">Harawayl>l>) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> inlss="trms">heriting lss='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 clss='lgc'>]lgc>
<lsts clss="lsts lst1">•(which) ls clss='strcls'>*ls>practices of belongingls clss='strcls'>*ls> (are not part of (whoselss='qstn'>?) dreaminglss='qstn'>?) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> they always turn up in family lss="trms">stories <lgc clss='lgc'>{lgc>feral <lgc clss='lgc'>=/=lgc> pest<lgc clss='lgc'>}lgc>
lsts>
<lsts clss="lsts lst1">•how various kinds of lss="trms">species can and cannot get on togetherlss='qstn'>?
lsts>
<lsts clss="lsts lst1">•who should be killed and lived-withlss='qstn'>?
lsts>
<lsts clss="lsts lst1">•(who exists only under the) lss="trms">categories that come from the cunning of recognition <lgc clss='lgc'>[lgc>lss="trms">categories of the traditional, of the subsistence food (ma'ash معاش), of the enacting of a culture in view of tourist public,<lgc clss='lgc'>]lgc>
lsts>
<lsts clss="lsts lst1">•managed belongingness
lsts>
In Jean l clss="ppl">Genetl>'s portrayal of dusk (quoted by Minh-ha 1996:101-102), he captures the ambiguity of this lss="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 lss="trms"nttrm="metaph,metamorph,metabol,metal">metalss="trms">morphoses when people ‘half hope, half fear’ that a dog will become a wolf’ (our emphasis). This quotation exemplifies the ambiguously ‘unheimlich,’ <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc>
security is never secure enough
Jesus knocks at your heart's door
(lss="trms">history's or pig's) happy ending
<lrg clss="large lg54" stl="font-size:116%">
absence of ambivalence (in lss="trms">animals)
conditions of adlss="trms">mission <lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> artistic, sexual, lss="trms">natural ls clss='strcls'>*ls>selectionsls clss='strcls'>*ls>
tickets to power-holding cliques that control the resources
phantoms of non-destruction
or
phantoms of ‘constructed adequately’
<lrg clss="large lg22" stl="font-size:114%">
pausing dogs
mixed messages
who is wanted for dinnerlss='qstn'>?
the moment when the message is finally received <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> tech, magic, ethic, lss="trms">morph
lss="trms">poetic lss="trms">historiography
pivotal lss="trms"nttrm="already,spread">reading of ancient Greece <lgc clss='lgc'><lgc clss='lgc'>--lgc>-lgc> out of day-dream fantasy
<lgc clss='lgc'>[lgc>l clss="ppl">Rickelsl><lgc clss='lgc'>]lgc>
ls clss='strcls'>*ls>beauty is lss="trms">interested in action
(pure) beauty re-lingering on primary lss="trms">narcissism, that's why beauty must be administrated, in proper doses.
<lrg clss="large lg22" stl="font-size:127%">
(my) lss="trms">animal-findings and fairy-tale aslss="trms">sociations
if dogs lss="trms">communicate through their trainability cats redirect lines of lss="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
lrg>
<lgc clss='lgc'>[lgc>l clss="ppl">Ingrahaml><lgc clss='lgc'>]lgc>
the house, passed over in lss="trms">history, brings with it a great many dlss="trms"nttrm="danger,stranger">angers
architecture (never touches the object) is enchanted with object discourse
...all of us have been asked to “lss="trms">instrumentalize” architectural <lgc clss='lgc'>[lgc>or art<lgc clss='lgc'>]lgc> theory lss="trms">according to a particular building
lss="trms">material given a structure
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
Q lss='and'>& A lss='qstn'>?, lss="trms">interactivity, swarovski party, servants and robots lss="trms">interacting with foreign bodies <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> feeling at homelss='qstn'>? exlss="trms">cited... <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> disco without bouncers and borders without border check, spaces you can seamlessly in and out, labyrinthine
i am generating some lss="trms">vocabularies
parsite and parasitical, not all of them are predatory like the wolf
(Karen l clss="ppl">l clss="ppl">Baradl>l>)
With all mirroring practices, biomimcry has built-in optics on the lss="trms">geometry of distance from what which is other.
(l clss="ppl">Ilss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigarayl>)
surprise (to be new)<lgc clss='lgc'>:lgc> not yet assimilated or disassimilated as known
our attention to that which is not yet (en)lss="trms">coded
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
(something to consider, regarding the pigs and wolf lss="trms">story, also an lss="trms">interest for performances that happen in closed space;) there is a standard account that says ‘lss="trms">interiors’ and ‘lss="trms">interiority’ are linked, that the lss="trms">articulation of lss="trms">interior physical space enabled the development of certain kind of (initially bourgeois European) sense of subjective life<lgc clss='lgc'>--lgc>as something sheltered and enclosed.
<lgc clss='lgc'>=/=lgc> lss="trms">interiority (subjectivity) is linked to the exterior <lgc clss='lgc'>[lgc>l clss="ppl">Sennettl><lgc clss='lgc'>]lgc>
O<lgc clss='lgc'>--lgc> still in the 15th century (when sex and sleeping was not lss="trms">veiled under curtains) there was no corlss="trms">relation between lss='thdf'>the notion of privacy and the lss="trms">interior
O<lgc clss='lgc'>--lgc> in the mid 18th century (among European bourgeoisie) a new ideal of domesticity appeared which lss="trms">dictates a new lss="trms">interior space <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> separate room separate functions, segregation of domestic activities
O<lgc clss='lgc'>--lgc> l clss="ppl">Rousseaul><lgc clss='lgc'>:lgc> in the shelter of private domestic space subjectivity is set free (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a lss="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 lss="trms">interior space) <lgc clss='lgc'>[lgc>this is not merely architectural, it is also something about the clothing people wore<lgc clss='lgc'>:lgc> wearing lss="trms">different clothes in family or in the realm of strlss="trms"nttrm="danger,stranger">angers. houses became warmer<lgc clss='lgc'>]lgc>
(l clss="ppl">Simmell>'s) “lss="trms"nttrm="disturban">urban subjectivity”<lgc clss='lgc'>:lgc> street physical over-stimulation <lgc clss='lgc'><lgc clss='lgc'>==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 lss="trms">difference and complexity
the subject is divided<lgc clss='lgc'>:lgc> neutral on the outside / stimulated in the inside
(i don't want to become a camera)
observe (without lss="trms">interacting)
observational cruising
<lgc clss='lgc'>[lgc>the standard account:<lgc clss='lgc'>]lgc> lss="trms">interiority <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> reflexive detachment, reflexive withdraw
lss="trms">social media and exteriority
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
<lrg clss="large lg50" stl="font-size:104%">
l clss="ppl">Sennettl>, “3rd lss="trms">world” SPeCo62Mz2Q <lgc clss='lgc'>:lgc> condition in which centralized space or distributed lss="trms">communication lss="trms">networks are missing
lss="prgrph">-a public space that is officially organized
ls clss='strcls'>*ls>parks<lgc clss='lgc'>:lgc> open space that are reserved for the public<lgc clss='lgc'>:lgc> “where informal economy wants to be but is banned”
ls clss='strcls'>*ls>public space<lgc clss='lgc'>:lgc> (lss='at'>@lss="frds scrmbld">Selma on st.open project)
(21st century) lss="trms">modern thought <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> ls clss='strcls'>*ls>two traditions of thinking about public realm<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1- as a dialogical condition (of exchange, of political engagement) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> l clss="ppl">Arendtl> lss='and'>& l clss="ppl">Habermasl>; <lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc><lgc clss='lgc'>{lgc>a lss="trms">communicative imlss="trms">material space<lgc clss='lgc'>}lgc> <lgc clss='lgc'>:lgc> “more talk <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> more agreement, common understanding” <lgc clss='lgc'><lgc clss='lgc'>--lgc>-lgc><lgc clss='lgc'>[lgc>dialogic lss='and'>& imlss="trms">material<lgc clss='lgc'>]lgc>
lstsrd>
<lstsrd clss="lstsrd">2- as a space of lss="trms">spectacle <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (goes back to 19th century) l clss="ppl">Baudelairel>'s ‘individual passers-by’ watching something on the lss="trms">fold (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>old lss="trms">Greek idea of lss="trms">spectacle:<lgc clss='lgc'>]lgc> “unlss="trms">folding of lss="trms">narrative.” a lss='thdf'>bad idea of ‘how people should be physically in space’ for example, a landscape architect that creates a scenography in a park <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> a witness in a slss="trms">cene, watching as lss="trms">spectator from out of a lss="trms">situated identity in the lss="trms">world), (not so new) lss="trms"nttrm="disturban">urban sensibility and lss="trms"nttrm="disturban">urban subject lss="trms">matter; criticized by l clss="ppl">Guy l clss="ppl">Debordl>l>; <lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc><lgc clss='lgc'>{lgc>a theater with performers and lss="trms">spectators, a very physical understanding of public space, <lgc clss='lgc'><lgc clss='lgc'>--lgc>-lgc><lgc clss='lgc'>[lgc>dramatic lss='and'>& lss="trms">material<lgc clss='lgc'>]lgc><lgc clss='lgc'>}lgc>
lstsrd>
<lstsrd clss="lstsrd">3- inlss="trms">lss="trms"nttrm="cluster,club">clusive <lgc clss='lgc'>=/=lgc> lss="trms">integrative
lstsrd>
many of the lss="trms">differences (culture, class, lss="trms">religion, etc) that cities contain can't be reconciled <lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> how can I talk to you and not pressing a point of lss="trms">integration, rather inlss="trms">lss="trms"nttrm="cluster,club">clusionlss='qstn'>? (where people feel provoked to lss="trms">integrate, lss="trms">integrieren, an inherently passive condition)
lss="prgrph">-always more parallel activities that don't form a lss="trms">spectacle only but are also productive
<lgc clss='lgc'><lgc clss='lgc'>--lgc>-lgc><lgc clss='lgc'>[lgc>inlss="trms">lss="trms"nttrm="cluster,club">clusive lss='and'>& lss="trms">synchronous<lgc clss='lgc'>]lgc>
ls clss='strcls'>***ls>(in the public realm<lgc clss='lgc'>:lgc>) lss="trms">integration <<lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>->lgc>lgc> lss="trms">spectacle
public spaces must be much smaller <lgc clss='lgc'>=/=lgc> gigantism of dramatized power of the politics in large scale public places
small <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> intensity (<lgc clss='lgc'><lgc clss='lgc'>--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 ls clss='strcls'>*ls>dramatizing their own powerls clss='strcls'>*ls>)
<lsts clss="lsts lst1">•public space inspired by power
lsts>
<lsts clss="lsts lst1">•public space inspired by wealth
lsts>
<lsts clss="lsts lst1">•
lsts>
<lrg clss="large lg14" stl="font-size:117%">
the “stop” as an architectural project itself (lss='at'>@lss="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 lss="trms">synchronous, productive as well as lss="trms">spectacular
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ls clss='strcls'>*ls>the way we concentrate has a deeply lss="trms">historical characterls clss='strcls'>*ls>
l clss="ppl">l clss="ppl">Craryl>l>
looking at opera or television or driving,
we are in a dimension of contemporary experience that requires that we effectively cancel out or exlss="trms"nttrm="cluster,club">clude from consciousness much of our immediate environment
l clss="ppl">l clss="ppl">Craryl>l><lgc clss='lgc'>:lgc> how western lss="trms">modernity since the 19th century has lss="trms">demanded that individuals define and shape themselves in terms of a capacity for “paying attention”ls clss='strcls'>***ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> disengagement from a broader field of attraction for the sake of isolating or focusing on a reduced number of stimuli
<lgc clss='lgc'>{lgc> our lives<lgc clss='lgc'> = lgc>disconnected patchwork of stats <lgc clss='lgc'>}lgc><lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> lss="trms">dense and powerful remaking of human subjectivity in the West over the last 150 years
the so-called crisis of subject dislss="trms">integration is diagnosed as a deficiency of “attention”
attentive norms and practices <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss="trms">modern distraction
imperative of concentrated attentiveness within the disciplinary organization of labor, education, and mass lss="trms">consumption
<lgc clss='lgc'>+lgc>
ideal of sustained attentiveness as a constitutive element of a creative and free subjectivity
a cultivated individual gazing (<lgc clss='lgc'>~lgc> lss="frds scrmbld">Jassem) on a great work of art or lss="trms">nature
<lgc clss='lgc'>+lgc>
a factory worker concentrating on the performance of some repetitive task
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> institutional constructions of a productive and manageable subjectivity <lgc clss='lgc'>+lgc> purified lss="trms">aesthetic perception
<lgc clss='lgc'>[lgc>"<lgc clss='lgc'>+lgc>” <lgc clss='lgc'>:lgc> inseparability<lgc clss='lgc'>]lgc>
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> experience of subjective autonomy (for example in lss="frds scrmbld">Jassem)
<lgc clss='lgc'>+lgc> ambivalent limits and failss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures of an attentive individual
19th century emergence of new lss="trms">technological forms of lss="trms">spectacle and recording
...set of terms and lss="trms">positions that cannot be construed simply as lss="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 lss='thdf'>the notion of visuality to become the intellectually available concept that it is today
(we should do that with all our lss="trms"nttrm="already,spread">ready at hand concepts)
what is the genealogy of attention in Persian subjectivitylss='qstn'>?
<lsts clss="lsts lst1">•an lss="trms">embodied subject is both the location of operations of power and the potential for resistance
lsts>
<lsts clss="lsts lst1">•vision is only one part of a body capable of evading institutional capture
lsts>
lss="trms">social economic relss="trms">presentational shifts and practices
visual/auditory culture
...richer and more lss="trms">historically determined notions of “lss="trms">embodiment”
lss="trms">spectator culture is not founded on the necessity of making a subject ‘see’ (l clss="ppl">l clss="ppl">Craryl>l>)
rather, individuals are isolated, separated, and inhabit time as disempowered.
counter-forms of attention are constituted as other temporalities and states (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> my lss="trms">lectures, reverie)
for l clss="ppl">l clss="ppl">Craryl>l>, “perception”<lgc clss='lgc'>:lgc> a way of indicating a subject definable in terms of more than the single-sense modality of sight
<lsts clss="lsts lst1">•fundamental absence at the heart of seeing
lsts>
<lsts clss="lsts lst1">•impossibility of the perception of lss="trms">presence
lsts>
<lsts clss="lsts lst1">•impossibility of an unmediated visual access to a plentitude of being
lsts>
<lsts clss="lsts lst1">•
lsts>
lss="trms">historical oblss="trms">literation of the possibility of thinking lss='thdf'>the idea of lss="trms">presence in perception
ls clss='strcls'>*ls>attention<lgc clss='lgc'>:lgc> simulation of lss="trms">presence, a lss="trms">pragmatic substitute in the face of its impossibility
atemporal lss="trms">nature of perception
lss='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 clss='lgc'><lgc clss='lgc'>==lgc>>lgc>) ls clss='strcls'>*ls>attention<lgc clss='lgc'>:lgc> the means by which an individual observer can transcend those subjective limitations and make perception ‘its own’ <lgc clss='lgc'>[lgc>&<lgc clss='lgc'>]lgc> the means by which a perceiver becomes open to control and annexation by external lss="trms">agenciesls clss='strcls'>***ls>
lss="trms">interrelated problem of perception and lss="trms">modernization
l clss="ppl">l clss="ppl">Craryl>l>'s development of the issue of attention is to lss="trms">question the relevance of isolating an lss="trms">aesthetically determined contemplation or absorption
general problem of perceptual synthesis and dislss="trms">integrative possibilities of attention
optical verisimilitude
attention <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> tension <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> possibly of a fixation, of holding something in lss="trms">wonder or contemplation, in which the attentive subject is both immobile and ungrounded
how can something olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate in its oplss="trms">positelss='qstn'>?
l clss="ppl">Nietzschel>
sudden emergence of model of subjective vision (in the 19th century)
complex and lss="trms">contingent physiological makeup of the observer <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> vision is rendered faulty, even arbitrary
reality maintenance
aftershocks of apperception
failss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of a capacity for synthesis of conscious thought (named dislss="trms">sociation) became linked in the 19th century with pathological psychosis
this label (of pathological dislss="trms">integration) was evidence of a shift in the lss="trms">relation of the subject to a visual field
ls clss='strcls'>*ls>synthesis
<lsts clss="lsts lst1">•for l clss="ppl">Bergsonl><lgc clss='lgc'>:lgc> bind with creative forces of lss="trms">memory
lsts>
<lsts clss="lsts lst1">•for Dilthey<lgc clss='lgc'>:lgc> creative forms of fusion lss="trms">specific to human lss="trms">imagination
lsts>
<lsts clss="lsts lst1">•for l clss="ppl">Nietzschel><lgc clss='lgc'>:lgc> endlessly creative and lss="trms"nttrm="metaph,metamorph,metabol,metal">metalss="trms">morphic and not constitutive of truth
lsts>
the rise of psychological explanation within lss="trms">epistemology
l clss="ppl">Kantl> 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 l clss="ppl">Augustinl>e and l clss="ppl">Husserll>
(curiosity tlss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggered by) lss="trms">wonder for l clss="ppl">Descartesl>
in 18th century<lgc clss='lgc'>:lgc>
lss="prgrph">-‘unified’ operation of mental life
lss="prgrph">-force of a sensation
lss="prgrph">-an effect of an event external to the subject
<lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
in 19th century, attention<lgc clss='lgc'>:lgc> an essential but fragile imlss="trms">position of coherence and clarity lss="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 lss="trms">relation to the body
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> moi<lgc clss='lgc'>:lgc> a relss="trms">pository of self-initiated (mental physical) activity and free will
lss="prgrph">-running in park/city<lgc clss='lgc'>:lgc> a lss="trms">priori believe in the self
lss="prgrph">-your experience is yours
<lsts clss="lsts lst1">•attention
lsts>
<lsts clss="lsts lst1">•judgement
lsts>
<lsts clss="lsts lst1">•lss="trms">memory
lsts>
<lsts clss="lsts lst1">•perception
lsts>
<lsts clss="lsts lst1">•mediation
lsts>
apperception <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">nature of intuition <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (a mobile and dynamic) conception of will <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> motor activity
19th century<lgc clss='lgc'>:lgc>
attention<lgc clss='lgc'> = lgc>will
character<lgc clss='lgc'> = lgc>unity
attention <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> mind <lgc clss='lgc'>--lgc><lgc clss='lgc'>{lgc>attention is plainly the essential condition of the formation and development of mind<lgc clss='lgc'>}lgc>, lss="trms">systematic acquirement of knowllss="trms"nttrm="knowledge,Knowledge">edge, for the control of passions and emotions
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> powerful accounts of the lss="trms">nature of human subjectivity
practical or knowllss="trms"nttrm="knowledge,Knowledge">edge lss="trms">world of objects (the berlin lss="trms">naturkunde museum)
attention became part of the lss="trms">dense lss="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 lss="trms">articulated
19th century reconceptualization of attention<lgc clss='lgc'>:lgc> inevitable fragmentation of a visual field, an activity of exlss="trms">lss="trms"nttrm="cluster,club">clusion, of rendering parts of a perceptual field unperceived <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>
<lstsrd clss="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>
<lstsrd clss="lstsrd">2. attention as a function of biologically determined instinct, shaped our lived lss="trms">relation to environment
lstsrd>
<lstsrd clss="lstsrd">3. attentive subject could be produced and managed through the knowllss="trms"nttrm="knowledge,Knowledge">edge and control of external procedures of stimulation<lgc clss='lgc'>:lgc> lss="trms">technologies of attraction <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> formative component of a lss="trms">modernized mass visual culture (in the West)<lgc clss='lgc'>:lgc> strategies of engaging an attentive lss="trms">spectator<lgc clss='lgc'>:lgc> comedians smirking at the camera, lss="trms">gesturing conjurers in magic film <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a cinema that displays its visibility, rupturing a self-enclosed lss="trms">fictional lss="trms">world for a chance to solicit the attention of the lss="trms">spectator; Gunning 1990<lgc clss='lgc'>]lgc>
lstsrd>
l clss="ppl">Hegell>'s understanding of attention as “the beginning of education”
(rationalizing possibilities of) psychometrics
a site of quantification
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> subjective operations of repression and anesthetization <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> l clss="ppl">Freudl>
the model of an attentive human observer
compatible with lss="trms">technical conditions, insignificant “lss="trms">interior” faculty, a set of effects that could be lss="trms">measured externally
(lss="trms">technological transformation of physiology and psychology in the 19th century, development of electrophysiology <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> cultural lss="trms">history of electricity)
behaviour with a lss="trms">historical structure<lgc clss='lgc'>:lgc> a behaviour lss="trms">articulated in terms of lss="trms">socially determined norms and is part of the formation of a lss="trms">modern lss="trms">technological milieu
1879, Wundt's psychology laboratory in lss='trgt hghlght 1'href='?q=L'>Leipzig, one of the practical and discursive spaces within lss="trms">modernity in which human beings “problematized what they are.” l clss="ppl">l clss="ppl">Foucaultl>l>/
(Wundt's account defined attention <lgc clss='lgc'>[lgc>= will<lgc clss='lgc'>]lgc> as one of the highest lss="trms">integrative functions <lgc clss='lgc'>[lgc><lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> lss='gtrw'>go to lss='at'>#lss="trms">integrative in l clss="ppl">Sennettl><lgc clss='lgc'>]lgc>, its essential role in producing an effective unity of consciousness)
part of the cultural logic of capitalism lss="trms">demands that we accept as lss="trms">natural switching our attention rapidly from one thing to another <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (capitalism as a) regime of reciprocal attentiveness and distraction
conceptualizer of a new economic and lss="trms">social space based on the quantification and distribution of energy<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•Wener von Siemens
lsts>
<lsts clss="lsts lst1">•lss='trgt hghlght 1'href='?q=L'>Lord Kelvin<lgc clss='lgc'>:lgc> globalization of telegraphic lss="trms">communication and subsequently in the commodification and lss="trms">marketing of electric power (in England) <lgc clss='lgc'>[lgc>telegraph<lgc clss='lgc'>:lgc> a lss="trms">world of anonymous, decontextualized information; moved lss="trms">history into the background and amplified the instant and lss="trms">simultaneous lss="trms">present/person<lgc clss='lgc'>]lgc>
lsts>
<lsts clss="lsts lst1">•Edison<lgc clss='lgc'>:lgc> lss="trms">transition to centralised corporate capitalism (in late 19th century)<lgc clss='lgc'>:lgc> his role in the emergence of a new lss="trms">system of quantification and distribution, a lss="trms">system for translss="trms">mission and reception as abstract processes, ways in which a space of lss="trms">consumption and circulation could be dynamized/activated <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">social field of individual subjects could be arranged into increasingly separate and specialized units (of lss="trms">consumption)
lsts>
“Edison was a holss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic conceptualizer and determined solver of the problems aslss="trms">sociated with the growth of lss="trms">systems” (l clss="ppl">l clss="ppl">Craryl>l> > Hughes)
Edison is paradigmatic<lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>the indistinction between information and visual images, and the making of quantifiable and abstract flow into the object of attentive lss="trms">consumption. his grasp of some of the lss="trms">systemic features of capitalism (in 1880s and 1890s) underscores the abstract lss="trms">nature of the products he “invented”. his work is inseparable from the continual manufacturer of new needs and the consequent restructuring of the lss="trms">network of lss="trms">relations in which such products would be lss="trms">consumedls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> other participants in the same lss="trms">historical project of perpetual rationalization and lss="trms">modernization<lgc clss='lgc'>:lgc> Steve Jobs, Bill Gates, Andrew Grove, etc.
(kinetoscope and phonograph logic<lgc clss='lgc'>:lgc>) the structuring of perceptual experience in terms of a solitary rather than a collective subject <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> today's computer screen as the primary vehicle for the distribution and lss="trms">consumption (of electronic commodities)
(late 20th century) management of attention <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> capacity of an observer to adjust to continual repatterning of the ways in which a sensory lss="trms">world can be lss="trms">consumed
lss='at'>@lss="frds scrmbld">Hoda
ADD
dubious classification of an attentive deficit disorder <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> durability of attention (posed as <lgc clss='lgc'>[lgc>implicitly<lgc clss='lgc'>]lgc> lss="trms">natural function) as a normative lss="trms">category of institutional power
lss="prgrph">-lss="trms">social construction of illness
lss="prgrph">-now ADD is not linked to any weakness of the will
lss="prgrph">-in adults<lgc clss='lgc'>:lgc> any economic shortcoming or lss="trms">social insecurity is now understandable in terms of a failss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure to apply oneself attentively to the ideologically determined standards of performance and “achievement”
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> in a culture that is so relentlessly founded on a short attention span, on the logic of the nonsequitur, on perceptual overload, on the lss="trms">generalized ethic of “getting ahead,” on the celebration of aggressiveness, (l clss="ppl">l clss="ppl">Craryl>l> poses that it is nonsensical to pathologize attention in this culture, a double bind, in which the individual is caught between subjective dislocations of lss="trms">modernization and imperative for institutional discipline and productivity)
(Miller lss='at'>@lss="frds scrmbld">Zoumana) ...the unconscious as part of a lss="trms">system in which ‘automatic’ behaviour was reciprocally lss="trms">intertwined with the changing needs of conscious activity, inlss="trms"nttrm="cluster,club">cluding attention. in contrast to the custodial l clss="ppl">Freudl>ian lss="trms">interpretation, many 19th century psychologists saw the unconscious as “actively generating the processes which are lss="trms">integral to lss="trms">memory, perception, and behaviour. its contents are inaccessible not, as in psychoanalytic theory, because they are held in strenuously preventive detention but, more lss="trms">interestingly, because the effective implementation of cognition and conduct does not actually require comprehensive awareness.
l clss="ppl">Darwinl><lgc clss='lgc'>:lgc> a certain kind of reactive attention was believed to be an essential part of human biology, lss="trms">systematic lss="trms">response to novel stimuli (visual, olfactory, or auditory)
lss="prgrph">-an attentive observer might appear motionless
lss="prgrph">-an ideo-motor lss="trms">network of forces <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> that which immobilizes
(the structural psychology of) aslss="trms">sociationism (theories of knowllss="trms"nttrm="knowledge,Knowledge">edge)
institutional discourse
lss="trms">techniques of the subject
attention (<lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> will) <lgc clss='lgc'><lgc clss='lgc'>~lgc>/=lgc> consciousness
(noncoincidence of attention with consciousness)
<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> lss="trms">modern shift to semantic and lss="trms">semiotic frameworks of analysis
(from lss="trms">epistemology <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> hermeneutics <lgc clss='lgc'>:lgc> l clss="ppl">Mallarmel>, l clss="ppl">Nietzschel>, l clss="ppl">Peircel>, l clss="ppl">Wittgensteinl>, l clss="ppl">Heideggerl> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the lss="trms">question of how a subject is provisionally constructed through lss="trms">language and other lss="trms">systems of lss="trms">social meaning and value <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> termination of various analysis of consciousness <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">epistemological crisis
observer (once understood in terms of the essential subjectivity of vision) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> attention became constitutive (and destabilizing) component of perception
unmediated givenness of sense lss="trms">data <lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> cognition
lss="trms">community of lss="trms">interpretation <lgc clss='lgc'>:lgc> a shifting and lss="trms">intervening space of lss="trms">socially lss="trms">articulated psychological functions, institutional imperative, and a wide range of lss="trms">techniques, practices, and discourses relating to the perceptual experience of a subject in time <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> forms of exteriority in lss="trms">modernity's account of perception
eschatological dream of 19th century <lgc clss='lgc'>:lgc> “to make this knowllss="trms"nttrm="knowledge,Knowledge">edge of man exist so that man could be liberated by it from his alienation, liberated from all the determinations of which he was not the master” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> one made of man an object of knowllss="trms"nttrm="knowledge,Knowledge">edge so that man could become subject of his own liberty and of his own existence
lss="prgrph">-l clss="ppl">l clss="ppl">Foucaultl>l>
exercise of a sovereign and attentive will <lgc clss='lgc'>[lgc>we see this in l clss="ppl">Oleariusl><lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> claiming subject's self-possession <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> conscious organizer of that perceptible lss="trms">world <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> master
(l clss="ppl">Nietzschel><lgc clss='lgc'>:lgc>) “i am free” <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> “he must obey” <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the inward certainty that obedience will be rendered <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc><lgc clss='lgc'>{lgc> ls clss='strcls'>*ls>exlss="trms">lss="trms"nttrm="cluster,club">clusively<lgc clss='lgc'>:lgc> (the unconditional evaluation that) ‘this and nothing else is necessary now’
co-lss="trms">presence of the lss="trms">world (can never be guaranteed <lgc clss='lgc'>[lgc>by lss="trms">scientific psychology<lgc clss='lgc'>]lgc>)
<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> attentiveness is continuous with distraction, reverie, dislss="trms">sociation, trance,
lss='at'>@lss="nms">apass, work on attention is so lss="trms">interesting because it is part of the lss="trms">history of modality of contemplation about processes and activities of the body
the neo-l clss="ppl">Kantl>ian legacy of a dislss="trms">interested lss="trms">aesthetic perception <lgc clss='lgc'>--lgc>desire<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> to escape bodily time (and its vagaries)
<lsts clss="lsts lst1">•(l clss="ppl">Humel>'s) artist<lgc clss='lgc'>:lgc> someone in whom “lss="trms">nature has forgotten to attach their faculty for perception to their faculty for action” (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> sounds familiarlss='qstn'>? “free” artistic perception)
lsts>
<lsts clss="lsts lst1">•(for Roger Fry<lgc clss='lgc'>:lgc>) “lss="trms">imaginative life” is about contemplation disconnected from the possibility of action (<lgc clss='lgc'>=/=lgc> instinctive reactions to sensible objects and their accompanying emotions <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> lss="trms">animal)<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a bad lss="trms">fable
lsts>
lss="trms">modernist art<lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>timeless perceptionls clss='strcls'>*ls> <lgc clss='lgc'>[lgc>formal conditions of the possibility of vision, pure form operates as a principle of structure, Krauss outlines how temporality is exlss="trms"nttrm="cluster,club">cluded<lgc clss='lgc'>]lgc> <lgc clss='lgc'>=/=lgc> mundane or quotidian forms of seeing or lss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening <lgc clss='lgc'>[lgc>the object bounded by its clss="trms">ontours, spurred/hated by lss="trms">modernism<lgc clss='lgc'>]lgc>
whenever we try to look at or lss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen to one thing for too long the attention (containing within itself the conditions for its own dislss="trms">integration) inevitably reaches a threshold at which it breaks down<lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> a game i used to play as a lss="trms">child, playing with attention and distraction, mutating myself into a state of trance or autohypnosis, absorbed, diverted, nebulous <lgc clss='lgc'>=/=lgc> lss="trms">socially adaptive subject<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>perceptual identityls clss='strcls'>*ls> (of its object) begins to deteriorate (& paralysis of willlss='qstn'>?) <lgc clss='lgc'>[lgc>_lss='thdf'>that is why in lss="trms">spectacle visual regimes the duration of perception must be regulated in short lss="trms">intervals<lgc clss='lgc'>]lgc>
attention is thermodynamic <lgc clss='lgc'>:lgc> a given force could assume more than ine form
partial sleep <lgc clss='lgc'><<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> abnormal fixation
(i am cautious at every turn to capture my own) ls clss='strcls'>*ls>experience of distractionls clss='strcls'>*ls> is part of lss="nms">ajayeb studies. because it has to do with modes of attention and its persian lss="trms">history
perception is a dream
(an account of) <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>lss="trms">modernity<lgc clss='lgc'>:lgc> a process of fragmentation and destruction in which prelss="trms">modern forms of wholeness and lss="trms">integrity were irretrievably broken up or degraded through lss="trms">technological, lss="trms"nttrm="disturban">urban, and economic reorganization
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> a “decay” in the capacity for perception <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> to be careful in working for lss="nms">ajayeb not to romanticize (elitist and regressive fantasy of lss="trms">communal lss="trms">relations in) prelss="trms">modern modalities of looking/lss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening as richer, deeper, or more valuable <lgc clss='lgc'>:lgc>
lss="trms">modern lss="trms"nttrm="disturban">urban life as “swift and continuous shift of external and lss="trms">internal stimuli” <lgc clss='lgc'>=/=lgc> prelss="trms">modern's “slower, more habitual, more smoothly flowing rhythm of the sensory-mental phase"<lgc clss='lgc'>]lgc>
(sensory mental schema)
understanding of distraction within a larger deterioration of experience
lss="prgrph">-distraction (not as a product of decay or lss="trms">anthropy, rather) as a mean to overcome bankruptcy of bourgeois lss="trms">aesthetic (late 19th century)<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•l clss="ppl">Benjaminl><lgc clss='lgc'>:lgc> absorbed contemplation purified of the lss="trms">excess stimuli of lss="trms">modernity
lsts>
<lsts clss="lsts lst1">•l clss="ppl">Adornol><lgc clss='lgc'>:lgc> distraction as regression<lgc clss='lgc'>:lgc> perception that is “arrested in the infantile lss="trms">stage” <lgc clss='lgc'>=/=lgc> “deep concentration”
lsts>
<lsts clss="lsts lst1">•l clss="ppl">Rilkel><lgc clss='lgc'>:lgc> authentic attention as precious and rare survival of the lost ideal of artistic absorption in work now exiled to the margins of mechanized and lss="trms">routinized lss="trms">world
lsts>
<lsts clss="lsts lst1">•Rodin<lgc clss='lgc'>:lgc> gazing of the handworker
lsts>
lss="prgrph">-
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> “reception in a state of distraction”, (<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> absorption is psychologically grounded perception) <lgc clss='lgc'>=/=lgc> l clss="ppl">l clss="ppl">Craryl>l> arguing that attention and distraction ceaselessly flowing into one another on the same continuum (of lss="trms">social field)
<lgc clss='lgc'>[lgc>tales of understanding<lgc clss='lgc'>]lgc>-ls clss='strcls'>*ls>
<lsts clss="lsts lst1">•what are the cognites of ‘contemplation’ (in german or lss="trms">farsi)lss='qstn'>?
lsts>
the theological resonances of this latinate word <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> contemplation<lgc clss='lgc'>:lgc> viewing/considering with continued attention; going into the temple, into the sphere of the holy, into the deep roots of things, into their creative ground
(to oppose) contemporary modes of distraction
lss="trms">modern forms of lss="trms">interiority, absorption, psychic isolation
Riegl's dream of a lss="trms">world in which art would be inseparable from an lss="trms">imaginary democratic harmony of individual and lss="trms">community (<lgc clss='lgc'>=/=lgc> lss="nms">harem)
collective attention (central attentive mass audience, 1900) <lgc clss='lgc'>:lgc> cinema
rational attention<lgc clss='lgc'>:lgc> attention linked to thought, one's telescope on object
(for l clss="ppl">Nietzschel><lgc clss='lgc'>:lgc>) attention<lgc clss='lgc'>:lgc> possibility of an absorption <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> forgetting <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> life-affirmative <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> “focusing on the lss="trms">present moment”
final virtue of lss="trms">modern man<lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>lss="trms">presence of mindls clss='strcls'>*ls> <lgc clss='lgc'>--lgc>l clss="ppl">Nietzschel><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> necessary part of the (lss="trms">cosmopolitan) individual's functioning within a lss="trms">modern lss="trms">world of economic facts and qualities <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms"nttrm="already,spread">ready at lss="trms">response to the machine, aflss="trms">finity with the lss="trms">technical, athletic political (lss='at'>#lss="trms">integration tale)
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the (lss="trms">serious) lss="trms">modern soul is directed towards the news, focusing on the lss="trms">present, to employ the moment (lss='at'>#lss="trms">presentism lss='at'>#lss="trms">past-studies)
<lsts clss="lsts lst1">•lss="trms">fable of “to be at the lss="trms">present moment”
lsts>
<lsts clss="lsts lst1">•lss="trms">fable of “to adapt yourself”
lsts>
perceptual acceleration of lss="trms">modernized lss="trms">social field (work <lgc clss='lgc'>+lgc> leisure) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> new ls clss='strcls'>*ls>lss="trms">cosmopolitan individualls clss='strcls'>*ls> (who receives signals from many fars and nears, lss="trms">lss="trms">equipped to ‘attend’ to messages and participate in their circulation ☆ lss='at'>#facelss="trms">booklss='qstn'>? <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> diffuse lss="trms">anxiety of the other-directed person <lgc clss='lgc'>:lgc> gyroscope <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> radar)
l clss="ppl">Arendtl><lgc clss='lgc'>:lgc>
lss="trms">modernity<lgc clss='lgc'>:lgc> fabricating rendered meaningless <lgc clss='lgc'>=/=lgc> contemplation<lgc clss='lgc'>:lgc> beholding the truth
‘life<lgc clss='lgc'> = lgc>being’ <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ‘contemplation<lgc clss='lgc'> = lgc>truth’
l clss="ppl">Heideggerl> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> characterization of lss="trms">Greek's primordial self-disclosing look <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> makes lss="trms">presence possible <lgc clss='lgc'>+lgc> glaring predatory look <lgc clss='lgc'>--lgc>of<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">modern subjects<lgc clss='lgc'> = lgc>objects of conquest
dystopian lss="trms">story<lgc clss='lgc'>:lgc> a promising outburst (always of human) activity <lgc clss='lgc'>[lgc>such as lss="trms">science or exploration or artificial intelligence, etc.<lgc clss='lgc'>]lgc> that leads in the most deadlines sterile passivity <lgc clss='lgc'>[lgc>such as alien predation, industrialisation of mind, global contamination, etc.<lgc clss='lgc'>]lgc>
(theatricalization of lss="trms">scientific mistake in the Handmaid TV series<lgc clss='lgc'>:lgc> lss="trms">scientific human progress failing <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> abolishing the distinction between private and public consciousness <lgc clss='lgc'>}lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> optics of lss="trms">narcissistic scepticism <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> psychological shock of the temporality of process)
19th century<lgc clss='lgc'>:lgc> l clss="ppl">Schopenhauerl>'s early grasp of the link between attention and perceptual dislss="trms">integration
(for l clss="ppl">Schopenhauerl><lgc clss='lgc'>:lgc> <lgc clss='lgc'>[lgc>cognitive chaos of<lgc clss='lgc'>]lgc> cultural lss="trms">modernity<lgc clss='lgc'>:lgc>) temporality <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> subjective anguish
<lgc clss='lgc'>[lgc>title<lgc clss='lgc'>]lgc>
the timing of intellect
(how come usually intellect does not have timelss='qstn'>? leaps out of time)
(chaotic successiveness of) perceptions are rendered intellectually coherent <lgc clss='lgc'>--lgc>(l clss="ppl">Schopenhauerl>)<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (unmotivated movement of the) will holds them together <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> body<lgc clss='lgc'>:lgc> will's most immediate objectified form
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (lss="trms">modernism's) looking<lgc clss='lgc'>:lgc> a purified perception suspended from time and the body's economy
telegram, Facelss="trms">book
extremely heterogeneous mixture of fragments of relss="trms">presentations of every kind constantly crossing one another
lss="prgrph">-ceaseless pulsing and animations of the body <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> temporality of the bodies in lss="nms">Tehran
<lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> possibility of subjective reflection (in a l clss="ppl">Cartesianl> sense) lss='and'>& aslss="trms">sociation of discrete elements
distraction <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>suglss="trms">gesting<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">sublimation
(from l clss="ppl">Descartesl> to l clss="ppl">Kantl>) consciousness/cogito<lgc clss='lgc'> = lgc>ground of knowllss="trms"nttrm="knowledge,Knowledge">edge and certitude (= self-lss="trms">present subject) <lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (l clss="ppl">Schopenhauerl> recognizing) ending the unlss="trms">questioned foundational lss="trms">priority of consciousness <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> attention (emerges as a problem)
broken attention
(idea for video documentation<lgc clss='lgc'>:lgc> a lagging mirror attached in front of the camera's lenses)
(a lss="trms">fable)
looking out the window
perceive a landscape
light of consciousness
distribute over the landscape
then i try
to apprehend a single tree branch
the consciousness that the rest of the landscape was deployed then fades
diminishes into aslss="trms">sociational debris
into disappearance of relss="trms">presentations
real nexus of psychic life
permeated colored enlivened feelings
distribution of feelings
the gradual unlss="trms">folding
efforts of attention
are forms of volitional activity
impulsive energy to individual imagery
permit them to fade away
therefore, the tree branch, the window, is a process
Dilthey
in l clss="ppl">Peircel><lgc clss='lgc'>:lgc>
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>attention<lgc clss='lgc'> = lgc>anti-optical act of selection <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> (in traditional lss="trms">epistemological thought) singling out a contemplative object<lgc clss='lgc'>]lgc>, “the power by which thought at one time is connected with and made to relate to thought at another time”
<lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>firstness<lgc clss='lgc'>:lgc> self-immediacy, absolute lss="trms">presence (before synthesis and lss="trms">differentiation) <lgc clss='lgc'>~lgc> nonreferenciality (<lgc clss='lgc'>=/=lgc> perception, attention lss="trms">consumed/constituted in time <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> continuous quantity<lgc clss='lgc'> = lgc>ls clss='strcls'>*ls>secondness)
using a more act-oriented term “thought” instead of “consciousness”
dislss="trms">sociation
anaesthesia
lss="trms">hallucination
multiple selves
<lgc clss='lgc'>--lgc>James<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> temporal model of mind<lgc clss='lgc'>:lgc> ‘stream’
(<lgc clss='lgc'>=/=lgc> scenic model of mind)
<lgc clss='lgc'>[lgc>this was part of a larger institutional field in which lss="trms">scientific psychology generally was abandoning ‘elemental’ conceptions of consciousness in favour of operational or functional models<lgc clss='lgc'>]lgc>
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> observer<lgc clss='lgc'>:lgc> an artist confronted with the primordial chaos of sensation <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (ethics of) overlapping common choices (made of autonomous subjects <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> you can see James seeking to lessen the shock of recent works in lss="trms">science and psychology for an American middle-class lss="trms"nttrm="already,spread">readership<lgc clss='lgc'>]lgc>)
(William James<lgc clss='lgc'>:lgc>) irreducible plss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurality of experience <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (think in terms of) fluidity and immobilization
lss='mywrk'>my work is usually unformed and informal<lgc clss='lgc'>:lgc> a speaking properly in terms of irradiated strata, an aggregate
emergence of increasingly powerful lss="trms">technologies and institutions that would determine and enforce ls clss='strcls'>*ls>externallyls clss='strcls'>*ls> the objects of attention for mass population <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">history of cinema
<lsts clss="lsts lst1">•disciplinary framework<lgc clss='lgc'>:lgc> it is the aim of the teacher to fix the attention of the pupils <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> habit of attention becomes amenable to the will of the teacher
lsts>
attention was an indispensable component of the “normal” and “rational” subject of the late 19th century industrial lss="trms">society, yet had a disturbing proximity to “pathological” and “irrational” effects.
lss="prgrph">-l clss="ppl">l clss="ppl">Craryl>l>
l clss="ppl">Simondonl>, mold lss='and'>& modulation
l clss="ppl">Deleuzl>e, on lss="trms">fold
by the end of 19th century attention became an inadequate simulation of (an Archimedean) point of stability from which consciousness could know the lss="trms">world <lgc clss='lgc'>[lgc>rather<lgc clss='lgc'>]lgc> it opened to flux and absence (<lgc clss='lgc'>=/=lgc> perceptual fixity, certainty of lss="trms">presence) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> subject-object scattered provisional existence
(extreme model of a) ls clss='strcls'>*ls>lss="trms">technology of attentionls clss='strcls'>*ls> lss='at'>@lss="frds scrmbld">Zoumana <lgc clss='lgc'>[lgc>spiritism, ls clss='strcls'>*ls>action at a distancels clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> curse, ,<lgc clss='lgc'>]lgc>
hypnosis <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> unsettling outlines of of a subject whose makeup could evade both intellectual and institutional mastery <lgc clss='lgc'>+lgc> precariousness and malleability of (what had been thought of as) consciousness
hypnosis adjacent to attentionlss='qstn'>?! intense refocusing and narrowing of attention <lgc clss='lgc'>+lgc> inhibition of motor lss="trms">responses
focalization<lgc clss='lgc'>:lgc> concentrating one's attention on some lss="trms">specific object
sustained looking at a single point (i used to do as a lss="trms">child) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> dramatic reorganization of consciousness
l clss="ppl">l clss="ppl">Craryl>l> in his lss="trms">book, Suspension of Perception, shows how high lss="trms">science and peripheral pseudolss="trms">science never had clear-cut distinctions in the 19th century. that there were a complex and shifting lss="trms">relation of lss="trms">mutual exchange between the “luminous” physics with a huge range of other “darker” ideas about ‘action in a distance’ enacted in spiritism
lss='at'>@lss="frds scrmbld">Zoumana
hypnosis lss='and'>& suglss="trms">gestion <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> automatic processes (inferior, more instinctual, continuous with lss="trms">animality), “mental decapitation” <lgc clss='lgc'>=/=lgc> ration elicit patient with conscious participating will power <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> l clss="ppl">l clss="ppl">Starl>l> Wars will of the weaker and less independent, powerful lss="trms">natures exercise over weaker ones, jedi <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> strance states (of the weaker ones)<lgc clss='lgc'>:lgc> being lss="trms">instrument of undisguised power <lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Stengersl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> deviant types of behavioural control<lgc clss='lgc'>]lgc>
(hypnosis still being reselss="trms"nttrm="search">arched on but) ideologically could not be acknowllss="trms"nttrm="knowledge,Knowledge">edged as a constitutive part of human lss="trms">sciences
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (stigmata of critical lss="trms">position <lgc clss='lgc'>[lgc>lss='at'>@lss="frds scrmbld"nttrm="Alice,Shariati">Ali; follow it in l clss="ppl">Marxl>ism<lgc clss='lgc'>]lgc><lgc clss='lgc'>:lgc>)
volitional human action modified by external forces
lss="frds scrmbld"nttrm="Alice,Shariati">Ali's tacit appeal to state secret, military secret <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> importance of low-level effects of suglss="trms">gestion and influence in contemporary global culture (lss="frds scrmbld"nttrm="Alice,Shariati">Ali's lss="trms">interest)
the role ‘suglss="trms">gestion’ plays in a lss="trms">society of lss="trms">communication <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the effects of<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•lss="trms">fashion
lsts>
<lsts clss="lsts lst1">•lss="trms">mimesis
lsts>
<lsts clss="lsts lst1">•mass psychology
lsts>
<lsts clss="lsts lst1">•media-related contagions
lsts>
<lgc clss='lgc'>+lgc> influences of all kind <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> “lss="trms">oblige” us
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss='thdf'>the lss='thdf'>assumption that attention can be controlled for lss="trms">specific ends
(over a hundred years) underpinning institutional strategies has been the lss="trms">position that ls clss='strcls'>*ls>human subjects have determinate psychological capacities and functions that might be susceptible to lss="trms">technological managementls clss='strcls'>*ls>
attention has been both<lgc clss='lgc'>:lgc> strategy of control lss='and'>& locus of resistance and drift
(by the end of 20th century) the attentive subject is part of an ‘lss="trms">internalization’ of disciplinary imperative <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> individuals are made more directly lss="trms">responsible for their own efficient or profitable utilization
l clss="ppl">l clss="ppl">Foucaultl>l>'s lss="trms">society of discipline
l clss="ppl">Guy l clss="ppl">Debordl>l>'s lss="trms">society of lss="trms">spectacle
(l clss="ppl">Guy l clss="ppl">Debordl>l>'s) ls clss='strcls'>*ls>lss="trms">spectacle<lgc clss='lgc'>:lgc> a development of a lss="trms">technology of separationls clss='strcls'>*ls>, <lgc clss='lgc'>[lgc>multiple strategies of isolation<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (capitalism's restructuring of) lss="trms">society without lss="trms">community
<lgc clss='lgc'>+lgc>
(l clss="ppl">l clss="ppl">Foucaultl>l>'s) <lgc clss='lgc'>[lgc>production of<lgc clss='lgc'>]lgc> docile bodies <lgc clss='lgc'>~lgc><lgc clss='lgc'>{lgc> body<lgc clss='lgc'> = lgc>political force <lgc clss='lgc'>}lgc>
<lgc clss='lgc'>+lgc>
(<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> Weber's) inner isolation of individual <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>lgc> capitalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list lss="trms">modernity<lgc clss='lgc'>]lgc>
management of attention is masscultural forms has to do (less with the visual contents and much more) with a larger ls clss='strcls'>**ls>strategy of the individualls clss='strcls'>**ls> <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
lss="trms">spectacle<lgc clss='lgc'>:lgc>
<lgc clss='lgc'>[lgc><lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> looking at images<lgc clss='lgc'>]lgc>
<lgc clss='lgc'>-<lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc>lgc> (construction of conditions that) individuate, immobilize, separate subjects
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc>
attention <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> operation of noncoercive forms of power
(l clss="ppl">l clss="ppl">Craryl>l><lgc clss='lgc'>:lgc>) optical/lss="trms">technological objects <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> arrangement of bodies in space (<lgc clss='lgc'>--lgc>lss="trms">modernism<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">techniques of separation)
television <lgc clss='lgc'>+lgc> personal computer <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> anti-nomadic procedures (that fix and striate) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> rendering bodies controllable and useful <lgc clss='lgc'>+lgc> simulation of choices and lss="trms">interactivity
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (Williams<lgc clss='lgc'>:lgc> a lss="trms">technological and logic of) ls clss='strcls'>*ls>mobile privatizationls clss='strcls'>*ls>
(through the assessment of the works of l clss="ppl">Deleuzl>e and l clss="ppl">Guattaril>, and now popular lss="trms">narratives) the lss="trms">relation between human and machine is based on lss="trms">internal, lss="trms">mutual lss="trms">communication, and no longer on usage or action (<lgc clss='lgc'>~lgc> human operator linked to a machine as an exterior object) <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>~lgc>/=lgc>lss='qstn'>? companion lss="trms">species<lgc clss='lgc'>]lgc>
irresistible imperative of lss="trms">communication <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> continuous effects of control
panoptic lss="trms">techniques lss='and'>& attentive imperatives (function reciprocally)
classical power<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•repression
lsts>
<lsts clss="lsts lst1">•ideology
lsts>
<lsts clss="lsts lst1">•
lsts>
lss="trms">modern power<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•normalization
lsts>
<lsts clss="lsts lst1">•modulation
lsts>
<lsts clss="lsts lst1">•modelling
lsts>
<lsts clss="lsts lst1">•ls clss='strcls'>*ls>information that bear on<lgc clss='lgc'>:lgc>
lsts>
<lsts clss="lsts lst2">◦lss="trms">language
lsts>
<lsts clss="lsts lst2">◦perception
lsts>
<lsts clss="lsts lst2">◦desire
lsts>
<lsts clss="lsts lst2">◦movement
lsts>
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> by way of microassemblages
(= ls clss='strcls'>*ls>subjectificationls clss='strcls'>*ls>)
lss="prgrph">-the shape of absentmindedness in my performances is skewed by the attentive imperative of lss="trms">modern subjectificationlss='qstn'>? something unfocused, ls clss='strcls'>**ls>something lss="trms">folds back against itselfls clss='strcls'>**ls> <lgc clss='lgc'>=/=lgc> “processing” a stream of heterogeneous stimuli (in film, radio, television, cyberspace)
lss="prgrph">-my audience felt an uncomfortable sense of their own inattentiveness (in my performances of the experience of dislss="trms">sociation, of temporality incompatible with capitalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list patterns of flow). what is they are asking me is to give a stream of heterogeneous stimuli <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>****ls>how temporality is inhabitedls clss='strcls'>****ls>
to diffuse (lss="trms">societies of lss="trms">spectacle) into (a single) lss="trms">integrated lss="trms">society of lss="trms">spectacle (<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> separate, isolated, but not introspective individuals)
(film and television in competition with) ls clss='strcls'>*ls>daydreamls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a domain of resistance lss="trms">internal to any lss="trms">system of coercion <lgc clss='lgc'>[lgc>lss='qstn'>?<lgc clss='lgc'>]lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
(lss='qstn'>?is capitalism's contemporary arrangement allowing/playing an) oscillation between lss="trms">spectacular attentiveness and the free play of subjective absorption
<lgc clss='lgc'>~lgc> info/telematic lss="trms">systems simulating the possibility of drift <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> modes of sedentarization
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (l clss="ppl">l clss="ppl">Craryl>l> asks) how creative modes of trance, inattention, daydream, and fixation can flourish in the lss="trms">interstices of these circuitslss='qstn'>? lss='at'>@lss="frds scrmbld">Sven ...amid lss="trms">technological forms of boredom <lgc clss='lgc'>~lgc> ls clss='strcls'>*ls>lss="trms">modern boredomls clss='strcls'>*ls> <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> cognitive and perceptual synthesis. boredom is involved with the intensification of a sense of selfhoodlss='qstn'>? <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> romantic (turned inside outlss='qstn'>?)<lgc clss='lgc'>]lgc>
ls clss='strcls'>*ls>perception without awarenessls clss='strcls'>*ls> (vilified in art and criticism)
<lgc clss='lgc'>--lgc>lss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> automaticity<lgc clss='lgc'>:lgc> performance under conditions of divided attention
lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
Manet<lgc clss='lgc'>:lgc> disengagement of perception from a model of lss="trms">interiority
Manet's painting discloses some of the important reconlss="trms">figurations of the status of the observer (that had occurred by the middle of 19th century)
my l clss="ppl">Oleariusl> video lss="trms">figuratively relss="trms">positions the observing subject outside of the term of which lss="trms">system of visionlss='qstn'>?
lss="trms">world lss="trms">present to the subject in lss="trms">relations of reflectionlss='qstn'>?
...three observers by the virtue of their unmediated, unobstructed self-lss="trms">presence
<lgc clss='lgc'>=/=lgc> ls clss='strcls'>*ls>romanticism<lgc clss='lgc'>:lgc> (maintained) resistance to externalityls clss='strcls'>*ls>
<lgc clss='lgc'>[lgc>compare Manet's balcony with Goya's painting Majas on a Balcony<lgc clss='lgc'>]lgc>
(Manet's palette corlss="trms">responding to) the luminous wavelengths of a new lss="trms">technological lifelss="trms">world...
Manet dramatizing (but not lamenting) the evaporation of a cohesive lss="trms">world...
(finely assembled) architecture of solitude and separation <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc> in a space of a newly lss="trms">modern individual autonomy
lss="trms">modernization of lss="trms"nttrm="disturban">urban space <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (crucial component of the) regime of perceptual adaptability
diagram<lgc clss='lgc'> = lgc>optical lss="trms">system <lgc clss='lgc'>--lgc>lss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ocular <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc> ls clss='strcls'>*ls>rationalizable spatial account of visionls clss='strcls'>*ls><lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> vision as reflexive <lgc clss='lgc'>:lgc> property of a subject figured as a lss="trms">geometric point (<lgc clss='lgc'>=/=lgc> ambiguity and disorganization of lss="trms">intersubjective lss="trms">relations)
diagram <lgc clss='lgc'>--lgc>lss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> coherence
(vison, it is not a coin with double sides, it is rather a labyrinth <lgc clss='lgc'>--lgc>l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Lacanl><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> desiring subject <lgc clss='lgc'>=/=lgc> point-to-point optical lss="trms">system)
ls clss='strcls'>*ls>palpable immediacy of a lss="trms">modernized lss="trms">presencels clss='strcls'>*ls> (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> to grasp and inhabit it, then dissolution into self-absorption)
(lss='qstn'>?lss="frds scrmbld">Sven plays with that) ls clss='strcls'>*ls>nebulous obscurity of lss="trms">presencels clss='strcls'>*ls>
uncertain content of the lss="trms">interior
(in Manet<lgc clss='lgc'>:lgc>) attentive<lgc clss='lgc'>:lgc> fluctuating lss="trms">membrane, delicate pattern of lss="trms">folding and unlss="trms">folding on to the lss="trms">world
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> rhythm of opening and closing (this “lss="trms">social dispersion of lss="trms">modernity” <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> impassive autosufficiency of the individual observer<lgc clss='lgc'>]lgc> has become part of European subjectivity, it is good<lgc clss='lgc'>[lgc>lss='qstn'>?!<lgc clss='lgc'>]lgc>, and i miss it in middle east postlss="trms">modernism)
Manet tentative splitting of<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•figural relss="trms">presentational facts
lsts>
<lsts clss="lsts lst1">•facts of autonomous pictorial substance
lsts>
(<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> now a European tradition)
(a movement towards “formlessness” very lss="trms">different than eastern chaotic lss="trms">imagination)
Manet's confident inattention to the object and its coherence
fastening together and grounding lss="trms">narrative content
<lgc clss='lgc'>[lgc>Manet (and many other 1880 palss="trms">inters) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc><lgc clss='lgc'>]lgc> problem of <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>realism<lgc clss='lgc'>:lgc> a lss="trms">question of tenuous lss="trms">relation between perceptual synthesis and dislss="trms">sociation
<lgc clss='lgc'>=/=lgc> lss="trms">question of lss="trms">mimesis
achieving a ls clss='strcls'>*ls>reality-effectls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> to hold something together, to “contain” things, ls clss='strcls'>***ls>to ward of experiences of dislss="trms">integrationls clss='strcls'>***ls>
(the reality-effect is processed and achieved lss="trms">differently in lss="nms">Iran. howlss='qstn'>? how lss="nms">iranian artists differ from the perceptual logic of lss="trms">modernitylss='qstn'>?)
(<lgc clss='lgc'>[lgc>Elmira and lss="frds scrmbld">Foad's<lgc clss='lgc'>]lgc> engagement with the) ambiguities of visual attentiveness
![anthropos wonder body human monster marvel [source: Ambroise Pare - On Monsters and Marvels]](images/ajayeb/0062.jpg "--> l
anthropos wonder body human monster marvel
[source: Ambroise Pare - On Monsters and Marvels]")
perceptual logic of lss="trms">modernity (<lgc clss='lgc'>:lgc> two powerful tendencies at work)<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•ls clss='strcls'>*ls>binding together of visionls clss='strcls'>*ls> <lgc clss='lgc'>{lgc>an obsessive holding together of perception to maintain the viability of a functional real lss="trms">world<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> sealed
lsts>
<lsts clss="lsts lst1">•ls clss='strcls'>*ls>dynamic of (psychic/economic) exchangels clss='strcls'>*ls> <lgc clss='lgc'>{lgc>dynamic of flux/dispersal<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> barely contained
lsts>
(Manet's) faciality (a site of pictorial effect)<lgc clss='lgc'>:lgc> casual alss="trms">morphousness, a surface that no longer discloses lss="trms">interiority or self-reflection
(within 19th <lgc clss='lgc'>+lgc> 20th century lss="trms">modernity) face<lgc clss='lgc'>:lgc> (par excellence) the substance of expression of the signifier <lgc clss='lgc'>--lgc>(D<lgc clss='lgc'>+lgc>G)<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>**ls>capitalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list facialityls clss='strcls'>**ls> (exists to serve a signifying lss="trms">formula)<lgc clss='lgc'>:lgc> the means by which the signifier takes control, the ways it organizes a certain mode of individuated subjectification and collective madness of a ls clss='strcls'>*ls>machine without any contentls clss='strcls'>*ls> (l clss="ppl">l clss="ppl">Craryl>l> > l clss="ppl">Guattaril>)
lss="prgrph">-who returns to the more tightly bound order of facialitylss='qstn'>? when and whylss='qstn'>?
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">articulated hierarchy of lss="trms">socialized body
...relative lss="trms">integrity of the face <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a larger mode of conformity to a dominant reality
lss='at'>@lss="frds scrmbld">Geert
(l clss="ppl">Deleuzl>e and l clss="ppl">Guattaril><lgc clss='lgc'>:lgc>) when head ceases to be lss="trms">coded by the body <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ‘face’ () <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ‘body (<lgc clss='lgc'>+lgc> head)’ <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc> multidimensional polyvocal corporeal lss="trms">code<lgc clss='lgc'>]lgc> overlss="trms">coded by what we call the Face
(////we have to escape the face and facialization!)
indication of bodies in my peers projects in lss="nms">apass<lgc clss='lgc'>:lgc>
lss="prgrph">-kinds of subduing and constrain necessary for the construction of an ls clss='strcls'>*ls>organized and inhibited corporealityls clss='strcls'>*ls> (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="frds scrmbld">lss='trgt hghlght 1'href='?q=L'>Laura's project)
lss="prgrph">-lss="trms">instruments of domestication
fixed pictorial (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a holding action) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">social organization
lrg>
study object of lss="trms">lss="trms">empirical lss="trms">sciences around 1880<lgc clss='lgc'>:lgc> perceptual field newly delss="trms">composed into various abstract units of sensation <lgc clss='lgc'>+lgc> related possibilities of synthesis
<lgc clss='lgc'>+lgc> newly invented nervous disorders (hysteria, etc.)
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (busy with) failss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures of the lss="trms">integrity of perception <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> disaslss="trms">sociated fragments <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (impairment alss="trms">symbolias<lgc clss='lgc'>:lgc>)
ls clss='strcls'>*ls>agnosials clss='strcls'>*ls><lgc clss='lgc'>:lgc> inability to make any conceptual or lss="trms">symbolic identification of an object <lgc clss='lgc'>~lgc> visual information experienced with a primal strangeness<lgc clss='lgc'>:lgc>
“perceptual field <lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">pragmatic plasticity”
flat perception, no determination of depth object
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> labelled as pathological <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> my amazon project<lgc clss='lgc'>--lgc>was a form agnosia<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•resistance to lss="trms">consuming the lss="trms">world in a productive or lss="trms">social way
lsts>
<lsts clss="lsts lst1">•rejection of habitual or conventional patterns of organized perceptual information<lgc clss='lgc'>]lgc>
lsts>
lss="prgrph">-this is part of the lss="trms">phenomenology of knowllss="trms"nttrm="knowledge,Knowledge">edgels clss='strcls'>***ls>
delss="trms">symbolizati[...]