[...]of thoughts
<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 clss="large lg2" stl="font-size:110%"> <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>


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>

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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


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

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(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>

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

(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 lg26" stl="font-size:111%"> 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> ls clss='strcls'>*ls>novel form of signifying objectsls clss='strcls'>*ls>

<lrg clss="large lg10" stl="font-size:114%"> 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>
lrg>
(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>lrg>
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>

lrg>
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)

<lrg clss="large lg26" stl="font-size:106%"> 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


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

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

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> 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
lrg>
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

<lrg clss="large lg1" stl="font-size:135%"> <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)
lrg>
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”

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>
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

<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)


xxxxxx

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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)

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
lrg>
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(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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<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

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)

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

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

lrg>
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>lrg>
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

<lrg clss="large lg18" stl="font-size:115%"> 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

(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

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>

<lrg clss="large lg18" stl="font-size:134%"> 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

<lrg clss="large lg6" stl="font-size:129%">
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 belongi[...]