[...]irective for self-betterment (as workers)
="lsts lst1">•reorienting the ="trms">relation of subjects (toward the state and the ="trms">social) as one of ="trms">consumership
='lgc'>+ shift in the de="trms">finition of knowl="trms"nttrm="knowledge,Knowledge">edge

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

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

="large lg2" stl="font-size:111%"> ="lsts lst1">•reverence for libraries of long gone days...
="lsts lst1">•accolades مراسم اعطای منصب شوالیه for librarians as heroes...
="lsts lst1">•libraries as the saviors of the people...
="lsts lst1">•as just another manifestation of government intrusion (paternalism, library='lgc'>: robust civilizing ="trms">apparatuses, an ideal phil="trms">anthropic gift)...
='lgc'>--="ppl">="ppl">Calvert='lgc'>='lgc'>--> ='strcls'>**libraries are potent resources with vast possibilities for creating the ="trms">worlds we inhabit='strcls'>** ='lgc'>='lgc'>-->='lgc'>[='strcls'>*='lgc'>]library='lgc'>: (collectively produced ='lgc'>~ both collectively funded and collected from many sources) vibrant sites of knowl="trms"nttrm="knowledge,Knowledge">edge generation ='lgc'>+ of power (for those who generate knowl="trms"nttrm="knowledge,Knowledge">edge through libraries in turn diffuse this knowl="trms"nttrm="knowledge,Knowledge">edge through other places and other people)

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

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

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

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

resources-assets-capabilities

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

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

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

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

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


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

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


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

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


="large lg26" stl="font-size:115%"> ='lgc'>[='strcls'>*='lgc'>]operand resources='lgc'>: resources which require action to create benefit
='lgc'>--='not'>✕='lgc'>='lgc'>--> crucial scenarios where operand resources (forests, sea beds, topsoil) require the op="trms">posite of action (unused or underused) in order to create or maintain (their intrinsic) value

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

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

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

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

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

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


xxxxxx

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Hayles

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

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

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

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

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="large lg22" stl="font-size:126%">
(mass media) cultural standing (and standard) of live performance
paradigm of televisual ='lgc'><='lgc'>--='not'>✕='lgc'>='lgc'>--> digital

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

ideology of authenticity (in live music)

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

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

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

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

="large lg22" stl="font-size:103%"> ="trms">paranoid will to connect what cannot be connected
subjective rationales
arbitrary ="trms">systems (='lgc'>=/= established taxonomies)

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

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

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

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

="large lg30" stl="font-size:117%">
='qstn'>?how eschatological attitudes changed over time ='lgc'>+ how they hovered over human experience

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

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


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

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

calculations of the end
="trms">demand for reform
monastic analysis

discourse against an identifiable moment of apocalypse

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

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

apocalyptic speculation about the enclosed unclean people of Gog and Magog

mystical ="trms">response
spasmodic irrationality

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

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

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

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

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

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

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

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

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

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


medical eschatology

eschatology (in the west) is perhaps the most paradoxical (and inconsistent) aspect of ="trms">religiosity
(traditions in which) earthly experience is a moment in an eternal dreaming

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

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

purgation

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

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

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


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

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

="large lg10" stl="font-size:124%"> an era of exile ='lgc'>--promise='lgc'>='lgc'>--> a new exodus from human fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure and corruption


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

Bernard's heaven

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

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


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

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


="large lg30" stl="font-size:117%"> xxxxxx

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

="large lg14" stl="font-size:102%"> the ="trms">ontological primacy of centers in general
the refracted image

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


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


security is never secure enough


="large lg14" stl="font-size:123%"> Jesus knocks at your heart's door


="large lg38" stl="font-size:118%"> (="trms">history's or pig's) happy ending


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

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


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


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

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

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


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

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

="large lg46" stl="font-size:109%"> if dogs ="trms">communicate through their trainability cats redirect lines of ="trms">communication through play. the dog waits and watches, the cat looks and looks, which when is your turn to be looked at, can be therapeutic or unnerving.

meeting the cat half-way



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

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

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



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


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

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

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

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

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

="trms">social media and exteriority

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

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

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

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

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


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




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

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

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

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

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

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

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


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

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

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

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

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




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

vision is not an autonomous and self-justifying problem

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

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

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

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

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

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

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

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

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

atemporal ="trms">nature of perception

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

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

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

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

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

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

optical verisimilitude

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

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

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

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

reality maintenance

aftershocks of apperception

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


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


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

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

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

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

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


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

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

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

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


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

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

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

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

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

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


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

1879, Wundt's psychology laboratory in Leipzig, one of the practical and discursive spaces within ="trms">modernity in which human beings “problematized what they are.” ="ppl">="ppl">Foucault/
(Wundt's account defined attention ='lgc'>[= will='lgc'>] as one of the highest ="trms">integrative functions ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ='at'>#="trms">integrative in ="ppl">Sennett='lgc'>], its essential role in producing an effective unity of consciousness)


part of the cultural logic of capitalism ="trms">demands that we accept as ="trms">natural switching our attention rapidly from one thing to another ='lgc'>='lgc'>--> (capitalism as a) regime of reciprocal attentiveness and distraction


conceptualizer of a new economic and ="trms">social space based on the quantification and distribution of energy='lgc'>:
="lsts lst1">•Wener von Siemens
="lsts lst1">•Lord Kelvin='lgc'>: globalization of telegraphic ="trms">communication and subsequently in the commodification and ="trms">marketing of electric power (in England) ='lgc'>[telegraph='lgc'>: a ="trms">world of anonymous, decontextualized information; moved ="trms">history into the background and amplified the instant and ="trms">simultaneous ="trms">present/person='lgc'>]
="lsts lst1">•Edison='lgc'>: ="trms">transition to centralised corporate capitalism (in late 19th century)='lgc'>: his role in the emergence of a new ="trms">system of quantification and distribution, a ="trms">system for trans="trms">mission and reception as abstract processes, ways in which a space of ="trms">consumption and circulation could be dynamized/activated ='lgc'>='lgc'>--> ="trms">social field of individual subjects could be arranged into increasingly separate and specialized units (of ="trms">consumption)
“Edison was a ho="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic conceptualizer and determined solver of the problems as="trms">sociated with the growth of ="trms">systems” (="ppl">="ppl">Crary > Hughes)
Edison is paradigmatic='lgc'>: ='strcls'>*the indistinction between information and visual images, and the making of quantifiable and abstract flow into the object of attentive ="trms">consumption. his grasp of some of the ="trms">systemic features of capitalism (in 1880s and 1890s) underscores the abstract ="trms">nature of the products he “invented”. his work is inseparable from the continual manufacturer of new needs and the consequent restructuring of the ="trms">network of ="trms">relations in which such products would be ="trms">consumed='strcls'>* ='lgc'>='lgc'>--> other participants in the same ="trms">historical project of perpetual rationalization and ="trms">modernization='lgc'>: Steve Jobs, Bill Gates, Andrew Grove, etc.

(kinetoscope and phonograph logic='lgc'>:) the structuring of perceptual experience in terms of a solitary rather than a collective subject ='lgc'>='lgc'>--> today's computer screen as the primary vehicle for the distribution and ="trms">consumption (of electronic commodities)

(late 20th century) management of attention ='lgc'><='lgc'>-- capacity of an observer to adjust to continual repatterning of the ways in which a sensory ="trms">world can be ="trms">consumed
='at'>@="frds scrmbld">Hoda


ADD
dubious classification of an attentive deficit disorder ='lgc'>='lgc'>--> durability of attention (posed as ='lgc'>[implicitly='lgc'>] ="trms">natural function) as a normative ="trms">category of institutional power
="prgrph">-="trms">social construction of illness
="prgrph">-now ADD is not linked to any weakness of the will
="prgrph">-in adults='lgc'>: any economic shortcoming or ="trms">social insecurity is now understandable in terms of a fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure to apply oneself attentively to the ideologically determined standards of performance and “achievement”
='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 ="trms">generalized ethic of “getting ahead,” on the celebration of aggressiveness, (="ppl">="ppl">Crary poses that it is nonsensical to pathologize attention in this culture, a double bind, in which the individual is caught between subjective dislocations of ="trms">modernization and imperative for institutional discipline and productivity)


(Miller ='at'>@="frds scrmbld">Zoumana) ...the unconscious as part of a ="trms">system in which ‘automatic’ behaviour was reciprocally ="trms">intertwined with the changing needs of conscious activity, in="trms"nttrm="cluster,club">cluding attention. in contrast to the custodial ="ppl">Freudian ="trms">interpretation, many 19th century psychologists saw the unconscious as “actively generating the processes which are ="trms">integral to ="trms">memory, perception, and behaviour. its contents are inaccessible not, as in psychoanalytic theory, because they are held in strenuously preventive detention but, more ="trms">interestingly, because the effective implementation of cognition and conduct does not actually require comprehensive awareness.

="ppl">Darwin='lgc'>: a certain kind of reactive attention was believed to be an essential part of human biology, ="trms">systematic ="trms">response to novel stimuli (visual, olfactory, or auditory)
="prgrph">-an attentive observer might appear motionless
="prgrph">-an ideo-motor ="trms">network of forces ='lgc'>='lgc'>--> that which immobilizes


(the structural psychology of) as="trms">sociationism (theories of knowl="trms"nttrm="knowledge,Knowledge">edge)

institutional discourse
="trms">techniques of the subject

attention (='lgc'>='lgc'>~= will) ='lgc'>='lgc'>~/= consciousness
(noncoincidence of attention with consciousness)
='lgc'><='lgc'>-- ="trms">modern shift to semantic and ="trms">semiotic frameworks of analysis
(from ="trms">epistemology ='lgc'>--to='lgc'>='lgc'>--> hermeneutics ='lgc'>: ="ppl">Mallarme, ="ppl">Nietzsche, ="ppl">Peirce, ="ppl">Wittgenstein, ="ppl">Heidegger ='lgc'>='lgc'>--> the ="trms">question of how a subject is provisionally constructed through ="trms">language and other ="trms">systems of ="trms">social meaning and value ='lgc'>='lgc'>--> termination of various analysis of consciousness ='lgc'>='lgc'>--> ="trms">epistemological crisis


observer (once understood in terms of the essential subjectivity of vision) ='lgc'>='lgc'>==> attention became constitutive (and destabilizing) component of perception


unmediated givenness of sense ="trms">data ='lgc'>--='not'>✕='lgc'>='lgc'>--> cognition

="trms">community of ="trms">interpretation ='lgc'>: a shifting and ="trms">intervening space of ="trms">socially ="trms">articulated psychological functions, institutional imperative, and a wide range of ="trms">techniques, practices, and discourses relating to the perceptual experience of a subject in time ='lgc'>='lgc'>--> forms of exteriority in ="trms">modernity's account of perception


eschatological dream of 19th century ='lgc'>: “to make this knowl="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'>='lgc'>--> one made of man an object of knowl="trms"nttrm="knowledge,Knowledge">edge so that man could become subject of his own liberty and of his own existence
="prgrph">-="ppl">="ppl">Foucault
exercise of a sovereign and attentive will ='lgc'>[we see this in ="ppl">Olearius='lgc'>] ='lgc'>='lgc'>--> claiming subject's self-possession ='lgc'>='lgc'>--> conscious organizer of that perceptible ="trms">world ='lgc'>='lgc'>--> master

(="ppl">Nietzsche='lgc'>:) “i am free” ='lgc'>='lgc'>==> “he must obey” ='lgc'>}='lgc'>='lgc'>--> the inward certainty that obedience will be rendered ='lgc'>='lgc'>-->='lgc'>{ ='strcls'>*ex="trms">="trms"nttrm="cluster,club">clusively='lgc'>: (the unconditional evaluation that) ‘this and nothing else is necessary now’

co-="trms">presence of the ="trms">world (can never be guaranteed ='lgc'>[by ="trms">scientific psychology='lgc'>])
='lgc'><='lgc'>== attentiveness is continuous with distraction, reverie, dis="trms">sociation, trance,

='at'>@="nms">apass, work on attention is so ="trms">interesting because it is part of the ="trms">history of modality of contemplation about processes and activities of the body


the neo-="ppl">Kantian legacy of a dis="trms">interested ="trms">aesthetic perception ='lgc'>--desire='lgc'>='lgc'>--> to escape bodily time (and its vagaries)
="lsts lst1">•(="ppl">Hume's) artist='lgc'>: someone in whom “="trms">nature has forgotten to attach their faculty for perception to their faculty for action” (='lgc'><='lgc'>-- sounds familiar='qstn'>? “free” artistic perception)
="lsts lst1">•(for Roger Fry='lgc'>:) “="trms">imaginative life” is about contemplation disconnected from the possibility of action (='lgc'>=/= instinctive reactions to sensible objects and their accompanying emotions ='lgc'>='lgc'>~= ="trms">animal)='lgc'>}='lgc'>='lgc'>--> a bad ="trms">fable
="trms">modernist art='lgc'>: ='strcls'>*timeless perception='strcls'>* ='lgc'>[formal conditions of the possibility of vision, pure form operates as a principle of structure, Krauss outlines how temporality is ex="trms"nttrm="cluster,club">cluded='lgc'>] ='lgc'>=/= mundane or quotidian forms of seeing or ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening ='lgc'>[the object bounded by its c="trms">ontours, spurred/hated by ="trms">modernism='lgc'>]


whenever we try to look at or ="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 dis="trms">integration) inevitably reaches a threshold at which it breaks down='lgc'>[='lgc'><='lgc'>-- a game i used to play as a ="trms">child, playing with attention and distraction, mutating myself into a state of trance or autohypnosis, absorbed, diverted, nebulous ='lgc'>=/= ="trms">socially adaptive subject='lgc'>] ='lgc'>='lgc'>--> ='strcls'>*perceptual identity='strcls'>* (of its object) begins to deteriorate (& paralysis of will='qstn'>?) ='lgc'>[_='thdf'>that is why in ="trms">spectacle visual regimes the duration of perception must be regulated in short ="trms">intervals='lgc'>]

attention is thermodynamic ='lgc'>: a given force could assume more than ine form
partial sleep ='lgc'><='lgc'>='lgc'>--> abnormal fixation


(i am cautious at every turn to capture my own) ='strcls'>*experience of distraction='strcls'>* is part of ="nms">ajayeb studies. because it has to do with modes of attention and its persian ="trms">history

perception is a dream

(an account of) ='lgc'>[='strcls'>*='lgc'>]="trms">modernity='lgc'>: a process of fragmentation and destruction in which pre="trms">modern forms of wholeness and ="trms">integrity were irretrievably broken up or degraded through ="trms">technological, ="trms"nttrm="disturban">urban, and economic reorganization
='lgc'>='lgc'>==> a “decay” in the capacity for perception ='lgc'>[='lgc'><='lgc'>-- to be careful in working for ="nms">ajayeb not to romanticize (elitist and regressive fantasy of ="trms">communal ="trms">relations in) pre="trms">modern modalities of looking/="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening as richer, deeper, or more valuable ='lgc'>:
="trms">modern ="trms"nttrm="disturban">urban life as “swift and continuous shift of external and ="trms">internal stimuli” ='lgc'>=/= pre="trms">modern's “slower, more habitual, more smoothly flowing rhythm of the sensory-mental phase"='lgc'>]

(sensory mental schema)


understanding of distraction within a larger deterioration of experience

="prgrph">-distraction (not as a product of decay or ="trms">anthropy, rather) as a mean to overcome bankruptcy of bourgeois ="trms">aesthetic (late 19th century)='lgc'>:
="lsts lst1">•="ppl">Benjamin='lgc'>: absorbed contemplation purified of the ="trms">excess stimuli of ="trms">modernity
="lsts lst1">•="ppl">Adorno='lgc'>: distraction as regression='lgc'>: perception that is “arrested in the infantile ="trms">stage” ='lgc'>=/= “deep concentration”
="lsts lst1">•="ppl">Rilke='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 ="trms">routinized ="trms">world
="lsts lst1">•Rodin='lgc'>: gazing of the handworker
="prgrph">-
='lgc'>}='lgc'>='lgc'>--> “reception in a state of distraction”, (='lgc'><='lgc'>== absorption is psychologically grounded perception) ='lgc'>=/= ="ppl">="ppl">Crary arguing that attention and distraction ceaselessly flowing into one another on the same continuum (of ="trms">social field)



='lgc'>[tales of understanding='lgc'>]-='strcls'>*
="lsts lst1">•what are the cognites of ‘contemplation’ (in german or ="trms">farsi)='qstn'>?
the theological resonances of this latinate word ='lgc'>='lgc'>--> contemplation='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
="trms">modern forms of ="trms">interiority, absorption, psychic isolation

Riegl's dream of a ="trms">world in which art would be inseparable from an ="trms">imaginary democratic harmony of individual and ="trms">community (='lgc'>=/= ="nms">harem)

collective attention (central attentive mass audience, 1900) ='lgc'>: cinema

rational attention='lgc'>: attention linked to thought, one's telescope on object

(for ="ppl">Nietzsche='lgc'>:) attention='lgc'>: possibility of an absorption ='lgc'>='lgc'>==> forgetting ='lgc'>='lgc'>--> life-affirmative ='lgc'>}='lgc'>='lgc'>--> “focusing on the ="trms">present moment”

final virtue of ="trms">modern man='lgc'>: ='strcls'>*="trms">presence of mind='strcls'>* ='lgc'>--="ppl">Nietzsche='lgc'>='lgc'>--> necessary part of the (="trms">cosmopolitan) individual's functioning within a ="trms">modern ="trms">world of economic facts and qualities ='lgc'>='lgc'>--> ="trms"nttrm="already,spread">ready at ="trms">response to the machine, af="trms">finity with the ="trms">technical, athletic political (='at'>#="trms">integration tale)
='lgc'>='lgc'>--> the (="trms">serious) ="trms">modern soul is directed towards the news, focusing on the ="trms">present, to employ the moment (='at'>#="trms">presentism ='at'>#="trms">past-studies)
="lsts lst1">•="trms">fable of “to be at the ="trms">present moment”
="lsts lst1">•="trms">fable of “to adapt yourself”

perceptual acceleration of ="trms">modernized ="trms">social field (work ='lgc'>+ leisure) ='lgc'>='lgc'>==> new ='strcls'>*="trms">cosmopolitan individual='strcls'>* (who receives signals from many fars and nears, ="trms">="trms">equipped to ‘attend’ to messages and participate in their circulation ☆ ='at'>#face="trms">book='qstn'>? ='lgc'>='lgc'>--> diffuse ="trms">anxiety of the other-directed person ='lgc'>: gyroscope ='lgc'>='lgc'>--> radar)

="ppl">Arendt='lgc'>:
="trms">modernity='lgc'>: fabricating rendered meaningless ='lgc'>=/= contemplation='lgc'>: beholding the truth

‘life='lgc'> = being’ ='lgc'>='lgc'>==> ‘contemplation='lgc'> = truth’


="ppl">Heidegger ='lgc'>='lgc'>--> characterization of ="trms">Greek's primordial self-disclosing look ='lgc'>='lgc'>==> makes ="trms">presence possible ='lgc'>+ glaring predatory look ='lgc'>--of='lgc'>='lgc'>--> ="trms">modern subjects='lgc'> = objects of conquest


dystopian ="trms">story='lgc'>: a promising outburst (always of human) activity ='lgc'>[such as ="trms">science or exploration or artificial intelligence, etc.='lgc'>] that leads in the most deadlines sterile passivity ='lgc'>[such as alien predation, industrialisation of mind, global contamination, etc.='lgc'>]
(theatricalization of ="trms">scientific mistake in the Handmaid TV series='lgc'>: ="trms">scientific human progress failing ='lgc'>='lgc'>==> abolishing the distinction between private and public consciousness ='lgc'>}='lgc'><='lgc'>-- optics of ="trms">narcissistic scepticism ='lgc'><='lgc'>== psychological shock of the temporality of process)


19th century='lgc'>: ="ppl">Schopenhauer's early grasp of the link between attention and perceptual dis="trms">integration
(for ="ppl">Schopenhauer='lgc'>: ='lgc'>[cognitive chaos of='lgc'>] cultural ="trms">modernity='lgc'>:) temporality ='lgc'>='lgc'>==> subjective anguish


='lgc'>[title='lgc'>]
the timing of intellect

(how come usually intellect does not have time='qstn'>? leaps out of time)


(chaotic successiveness of) perceptions are rendered intellectually coherent ='lgc'>--(="ppl">Schopenhauer)='lgc'>='lgc'>--> (unmotivated movement of the) will holds them together ='lgc'>='lgc'>~= body='lgc'>: will's most immediate objectified form
='lgc'>}='lgc'>='lgc'>==> (="trms">modernism's) looking='lgc'>: a purified perception suspended from time and the body's economy


telegram, Face="trms">book
extremely heterogeneous mixture of fragments of re="trms">presentations of every kind constantly crossing one another
="prgrph">-ceaseless pulsing and animations of the body ='lgc'>='lgc'>--> temporality of the bodies in ="nms">Tehran
='lgc'>--='not'>✕='lgc'>='lgc'>--> possibility of subjective reflection (in a ="ppl">Cartesian sense) ='and'>& as="trms">sociation of discrete elements


distraction ='lgc'><='lgc'>--sug="trms">gesting='lgc'>='lgc'>--> ="trms">sublimation


(from ="ppl">Descartes to ="ppl">Kant) consciousness/cogito='lgc'> = ground of knowl="trms"nttrm="knowledge,Knowledge">edge and certitude (= self-="trms">present subject) ='lgc'>--='not'>✕='lgc'>='lgc'>--> (="ppl">Schopenhauer recognizing) ending the un="trms">questioned foundational ="trms">priority of consciousness ='lgc'>='lgc'>==> attention (emerges as a problem)


broken attention
(idea for video documentation='lgc'>: a lagging mirror attached in front of the camera's lenses)



(a ="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 as="trms">sociational debris
into disappearance of re="trms">presentations

real nexus of psychic life
permeated colored enlivened feelings
distribution of feelings
the gradual un="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 ="ppl">Peirce='lgc'>:
='lgc'>[='strcls'>*='lgc'>]attention='lgc'> = anti-optical act of selection ='lgc'>[='lgc'>=/= (in traditional ="trms">epistemological thought) singling out a contemplative object='lgc'>], “the power by which thought at one time is connected with and made to relate to thought at another time”
='lgc'>--='not'>✕='lgc'>='lgc'>--> ='strcls'>*firstness='lgc'>: self-immediacy, absolute ="trms">presence (before synthesis and ="trms">differentiation) ='lgc'>~ nonreferenciality (='lgc'>=/= perception, attention ="trms">consumed/constituted in time ='lgc'>='lgc'>~= continuous quantity='lgc'> = ='strcls'>*secondness)


using a more act-oriented term “thought” instead of “consciousness”

dis="trms">sociation
anaesthesia
="trms">hallucination
multiple selves
='lgc'>--James='lgc'>='lgc'>--> temporal model of mind='lgc'>: ‘stream’
(='lgc'>=/= scenic model of mind)
='lgc'>[this was part of a larger institutional field in which ="trms">scientific psychology generally was abandoning ‘elemental’ conceptions of consciousness in favour of operational or functional models='lgc'>]
='lgc'>='lgc'>==> observer='lgc'>: an artist confronted with the primordial chaos of sensation ='lgc'>='lgc'>--> (ethics of) overlapping common choices (made of autonomous subjects ='lgc'>[='lgc'>='lgc'>--> you can see James seeking to lessen the shock of recent works in ="trms">science and psychology for an American middle-class ="trms"nttrm="already,spread">readership='lgc'>])
(William James='lgc'>:) irreducible p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurality of experience ='lgc'>='lgc'>==> (think in terms of) fluidity and immobilization



='mywrk'>my work is usually unformed and informal='lgc'>: a speaking properly in terms of irradiated strata, an aggregate


emergence of increasingly powerful ="trms">technologies and institutions that would determine and enforce ='strcls'>*externally='strcls'>* the objects of attention for mass population ='lgc'>='lgc'>--> ="trms">history of cinema
="lsts lst1">•disciplinary framework='lgc'>: it is the aim of the teacher to fix the attention of the pupils ='lgc'>='lgc'>--> habit of attention becomes amenable to the will of the teacher



attention was an indispensable component of the “normal” and “rational” subject of the late 19th century industrial ="trms">society, yet had a disturbing proximity to “pathological” and “irrational” effects.
="prgrph">-="ppl">="ppl">Crary

="ppl">Simondon, mold ='and'>& modulation
="ppl">Deleuze, on ="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 ="trms">world ='lgc'>[rather='lgc'>] it opened to flux and absence (='lgc'>=/= perceptual fixity, certainty of ="trms">presence) ='lgc'>='lgc'>==> subject-object scattered provisional existence


(extreme model of a) ='strcls'>*="trms">technology of attention='strcls'>* ='at'>@="frds scrmbld">Zoumana ='lgc'>[spiritism, ='strcls'>*action at a distance='strcls'>* ='lgc'>='lgc'>--> curse, ,='lgc'>]
hypnosis ='lgc'>='lgc'>--> unsettling outlines of of a subject whose makeup could evade both intellectual and institutional mastery ='lgc'>+ precariousness and malleability of (what had been thought of as) consciousness

hypnosis adjacent to attention='qstn'>?! intense refocusing and narrowing of attention ='lgc'>+ inhibition of motor ="trms">responses

focalization='lgc'>: concentrating one's attention on some ="trms">specific object

sustained looking at a single point (i used to do as a ="trms">child) ='lgc'>='lgc'>==> dramatic reorganization of consciousness


="ppl">="ppl">Crary in his ="trms">book, Suspension of Perception, shows how high ="trms">science and peripheral pseudo="trms">science never had clear-cut distinctions in the 19th century. that there were a complex and shifting ="trms">relation of ="trms">mutual exchange between the “luminous” physics with a huge range of other “darker” ideas about ‘action in a distance’ enacted in spiritism
='at'>@="frds scrmbld">Zoumana


hypnosis ='and'>& sug="trms">gestion ='lgc'>='lgc'>--> automatic processes (inferior, more instinctual, continuous with ="trms">animality), “mental decapitation” ='lgc'>=/= ration elicit patient with conscious participating will power ='lgc'>[='lgc'>='lgc'>--> ="ppl">="ppl">Star Wars will of the weaker and less independent, powerful ="trms">natures exercise over weaker ones, jedi ='lgc'>='lgc'>--> strance states (of the weaker ones)='lgc'>: being ="trms">instrument of undisguised power ='lgc'>--="ppl">="ppl">Stengers='lgc'>='lgc'>--> deviant types of behavioural control='lgc'>]
(hypnosis still being rese="trms"nttrm="search">arched on but) ideologically could not be acknowl="trms"nttrm="knowledge,Knowledge">edged as a constitutive part of human ="trms">sciences
='lgc'>='lgc'>==> (stigmata of critical ="trms">position ='lgc'>[='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali; follow it in ="ppl">Marxism='lgc'>]='lgc'>:)
volitional human action modified by external forces

="frds scrmbld"nttrm="Alice,Shariati">Ali's tacit appeal to state secret, military secret ='lgc'>='lgc'>--> importance of low-level effects of sug="trms">gestion and influence in contemporary global culture (="frds scrmbld"nttrm="Alice,Shariati">Ali's ="trms">interest)
the role ‘sug="trms">gestion’ plays in a ="trms">society of ="trms">communication ='lgc'>='lgc'>--> the effects of='lgc'>:
="lsts lst1">•="trms">fashion
="lsts lst1">•="trms">mimesis
="lsts lst1">•mass psychology
="lsts lst1">•media-related contagions
='lgc'>+ influences of all kind ='lgc'>='lgc'>==> “="trms">oblige” us
='lgc'>}='lgc'>='lgc'>--> ='thdf'>the ='thdf'>assumption that attention can be controlled for ="trms">specific ends

(over a hundred years) underpinning institutional strategies has been the ="trms">position that ='strcls'>*human subjects have determinate psychological capacities and functions that might be susceptible to ="trms">technological management='strcls'>*

attention has been both='lgc'>: strategy of control ='and'>& locus of resistance and drift


(by the end of 20th century) the attentive subject is part of an ‘="trms">internalization’ of disciplinary imperative ='lgc'>='lgc'>--> individuals are made more directly ="trms">responsible for their own efficient or profitable utilization


="ppl">="ppl">Foucault's ="trms">society of discipline
="ppl">Guy ="ppl">Debord's ="trms">society of ="trms">spectacle

(="ppl">Guy ="ppl">Debord's) ='strcls'>*="trms">spectacle='lgc'>: a development of a ="trms">technology of separation='strcls'>*, ='lgc'>[multiple strategies of isolation='lgc'>] ='lgc'>='lgc'>--> (capitalism's restructuring of) ="trms">society without ="trms">community
='lgc'>+
(="ppl">="ppl">Foucault's) ='lgc'>[production of='lgc'>] docile bodies ='lgc'>~='lgc'>{ body='lgc'> = political force ='lgc'>}
='lgc'>+
(='lgc'><='lgc'>== Weber's) inner isolation of individual ='lgc'>[='lgc'><='lgc'>='lgc'>==> capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">modernity='lgc'>]

management of attention is masscultural forms has to do (less with the visual contents and much more) with a larger ='strcls'>**strategy of the individual='strcls'>** ='lgc'>}='lgc'>='lgc'>-->
="trms">spectacle='lgc'>:
='lgc'>[='lgc'>--='not'>✕='lgc'>='lgc'>--> looking at images='lgc'>]
='lgc'>-='lgc'>-='lgc'>='lgc'>--> (construction of conditions that) individuate, immobilize, separate subjects
='lgc'>}='lgc'>='lgc'>==>
attention ='lgc'>='lgc'>--> operation of noncoercive forms of power

(="ppl">="ppl">Crary='lgc'>:) optical/="trms">technological objects ='lgc'>='lgc'>--> arrangement of bodies in space (='lgc'>--="trms">modernism='lgc'>='lgc'>--> ="trms">techniques of separation)

television ='lgc'>+ personal computer ='lgc'>='lgc'>--> anti-nomadic procedures (that fix and striate) ='lgc'>='lgc'>==> rendering bodies controllable and useful ='lgc'>+ simulation of choices and ="trms">interactivity
='lgc'>='lgc'>--> (Williams='lgc'>: a ="trms">technological and logic of) ='strcls'>*mobile privatization='strcls'>*

(through the assessment of the works of ="ppl">Deleuze and ="ppl">Guattari, and now popular ="trms">narratives) the ="trms">relation between human and machine is based on ="trms">internal, ="trms">mutual ="trms">communication, and no longer on usage or action (='lgc'>~ human operator linked to a machine as an exterior object) ='lgc'>[='lgc'>='lgc'>~/=='qstn'>? companion ="trms">species='lgc'>]


irresistible imperative of ="trms">communication ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> continuous effects of control

panoptic ="trms">techniques ='and'>& attentive imperatives (function reciprocally)

classical power='lgc'>:
="lsts lst1">•repression
="lsts lst1">•ideology
="lsts lst1">•
="trms">modern power='lgc'>:
="lsts lst1">•normalization
="lsts lst1">•modulation
="lsts lst1">•modelling
="lsts lst1">•='strcls'>*information that bear on='lgc'>:
="lsts lst2">◦="trms">language
="lsts lst2">◦perception
="lsts lst2">◦desire
="lsts lst2">◦movement
='lgc'>='lgc'>--> by way of microassemblages
(= ='strcls'>*subjectification='strcls'>*)

="prgrph">-the shape of absentmindedness in my performances is skewed by the attentive imperative of ="trms">modern subjectification='qstn'>? something unfocused, ='strcls'>**something ="trms">folds back against itself='strcls'>** ='lgc'>=/= “processing” a stream of heterogeneous stimuli (in film, radio, television, cyberspace)
="prgrph">-my audience felt an uncomfortable sense of their own inattentiveness (in my performances of the experience of dis="trms">sociation, of temporality incompatible with capita="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'>='lgc'>--> ='strcls'>****how temporality is inhabited='strcls'>****


to diffuse (="trms">societies of ="trms">spectacle) into (a single) ="trms">integrated ="trms">society of ="trms">spectacle (='lgc'>='lgc'>==> separate, isolated, but not introspective individuals)


(film and television in competition with) ='strcls'>*daydream='strcls'>* ='lgc'>='lgc'>--> a domain of resistance ="trms">internal to any ="trms">system of coercion ='lgc'>[='qstn'>?='lgc'>]='lgc'>='lgc'>-->
(='qstn'>?is capitalism's contemporary arrangement allowing/playing an) oscillation between ="trms">spectacular attentiveness and the free play of subjective absorption
='lgc'>~ info/telematic ="trms">systems simulating the possibility of drift ='lgc'>='lgc'>==> modes of sedentarization
='lgc'>='lgc'>--> (="ppl">="ppl">Crary asks) how creative modes of trance, inattention, daydream, and fixation can flourish in the ="trms">interstices of these circuits='qstn'>? ='at'>@="frds scrmbld">Sven ...amid ="trms">technological forms of boredom ='lgc'>~ ='strcls'>*="trms">modern boredom='strcls'>* ='lgc'>[='lgc'>='lgc'>--> cognitive and perceptual synthesis. boredom is involved with the intensification of a sense of selfhood='qstn'>? ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> romantic (turned inside out='qstn'>?)='lgc'>]


='strcls'>*perception without awareness='strcls'>* (vilified in art and criticism)
='lgc'>--='qstn'>?='lgc'>='lgc'>--> automaticity='lgc'>: performance under conditions of divided attention

="large lg22" stl="font-size:109%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

Manet='lgc'>: disengagement of perception from a model of ="trms">interiority
Manet's painting discloses some of the important recon="trms">figurations of the status of the observer (that had occurred by the middle of 19th century)

my ="ppl">Olearius video ="trms">figuratively re="trms">positions the observing subject outside of the term of which ="trms">system of vision='qstn'>?
="trms">world ="trms">present to the subject in ="trms">relations of reflection='qstn'>?

...three observers by the virtue of their unmediated, unobstructed self-="trms">presence

='lgc'>=/= ='strcls'>*romanticism='lgc'>: (maintained) resistance to externality='strcls'>*
='lgc'>[compare Manet's balcony with Goya's painting Majas on a Balcony='lgc'>]

(Manet's palette cor="trms">responding to) the luminous wavelengths of a new ="trms">technological life="trms">world...

Manet dramatizing (but not lamenting) the evaporation of a cohesive ="trms">world...
(finely assembled) architecture of solitude and separation ='lgc'>[...='lgc'>] in a space of a newly ="trms">modern individual autonomy

="large lg46" stl="font-size:125%">
="trms">modernization of ="trms"nttrm="disturban">urban space ='lgc'>='lgc'>--> (crucial component of the) regime of perceptual adaptability


diagram='lgc'> = optical ="trms">system ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ocular ='lgc'>[='lgc'>~ ='strcls'>*rationalizable spatial account of vision='strcls'>*='lgc'>] ='lgc'>='lgc'>--> vision as reflexive ='lgc'>: property of a subject figured as a ="trms">geometric point (='lgc'>=/= ambiguity and disorganization of ="trms">intersubjective ="trms">relations)
diagram ='lgc'>--='qstn'>?='lgc'>='lgc'>--> coherence
(vison, it is not a coin with double sides, it is rather a labyrinth ='lgc'>--="ppl">Lacan='lgc'>='lgc'>--> desiring subject ='lgc'>=/= point-to-point optical ="trms">system)


='strcls'>*palpable immediacy of a ="trms">modernized ="trms">presence='strcls'>* (='lgc'>='lgc'>--> to grasp and inhabit it, then dissolution into self-absorption)
(='qstn'>?="frds scrmbld">Sven plays with that) ='strcls'>*nebulous obscurity of ="trms">presence='strcls'>*

="large lg22" stl="font-size:103%"> uncertain content of the ="trms">interior

(in Manet='lgc'>:) attentive='lgc'>: fluctuating ="trms">membrane, delicate pattern of ="trms">folding and un="trms">folding on to the ="trms">world
='lgc'>='lgc'>--> rhythm of opening and closing (this “="trms">social dispersion of ="trms">modernity” ='lgc'>[='lgc'>='lgc'>--> impassive autosufficiency of the individual observer='lgc'>] has become part of European subjectivity, it is good='lgc'>[='qstn'>?!='lgc'>], and i miss it in middle east post="trms">modernism)


Manet tentative splitting of='lgc'>:
="lsts lst1">•figural re="trms">presentational facts
="lsts lst1">•facts of autonomous pictorial substance
(='lgc'>='lgc'>--> now a European tradition)
(a movement towards “formlessness” very ="trms">different than eastern chaotic ="trms">imagination)

Manet's confident inattention to the object and its coherence


fastening together and grounding ="trms">narrative content


='lgc'>[Manet (and many other 1880 pa="trms">inters) ='lgc'>='lgc'>-->='lgc'>] problem of ='lgc'>[='strcls'>*='lgc'>]realism='lgc'>: a ="trms">question of tenuous ="trms">relation between perceptual synthesis and dis="trms">sociation
='lgc'>=/= ="trms">question of ="trms">mimesis

achieving a ='strcls'>*reality-effect='strcls'>* ='lgc'>='lgc'>~= to hold something together, to “contain” things, ='strcls'>***to ward of experiences of dis="trms">integration='strcls'>***
(the reality-effect is processed and achieved ="trms">differently in ="nms">Iran. how='qstn'>? how ="nms">iranian artists differ from the perceptual logic of ="trms">modernity='qstn'>?)

(='lgc'>[Elmira and ="frds scrmbld">Foad's='lgc'>] engagement with the) ambiguities of visual attentiveness

perceptual logic of ="trms">modernity (='lgc'>: two powerful tendencies at work)='lgc'>:
="lsts lst1">•='strcls'>*binding together of vision='strcls'>* ='lgc'>{an obsessive holding together of perception to maintain the viability of a functional real ="trms">world='lgc'>}='lgc'>='lgc'>--> sealed
="lsts lst1">•='strcls'>*dynamic of (psychic/economic) exchange='strcls'>* ='lgc'>{dynamic of flux/dispersal='lgc'>}='lgc'>='lgc'>--> barely contained


(Manet's) faciality (a site of pictorial effect)='lgc'>: casual a="trms">morphousness, a surface that no longer discloses ="trms">interiority or self-reflection
(within 19th ='lgc'>+ 20th century ="trms">modernity) face='lgc'>: (par excellence) the substance of expression of the signifier ='lgc'>--(D='lgc'>+G)='lgc'>='lgc'>--> ='strcls'>**capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list faciality='strcls'>** (exists to serve a signifying ="trms">formula)='lgc'>: the means by which the signifier takes control, the ways it organizes a certain mode of individuated subjectification and collective madness of a ='strcls'>*machine without any content='strcls'>* (="ppl">="ppl">Crary > ="ppl">Guattari)

="prgrph">-who returns to the more tightly bound order of faciality='qstn'>? when and why='qstn'>?
='lgc'>='lgc'>--> ="trms">articulated hierarchy of ="trms">socialized body
...relative ="trms">integrity of the face ='lgc'>='lgc'>--> a larger mode of conformity to a dominant reality
='at'>@="frds scrmbld">Geert
(="ppl">Deleuze and ="ppl">Guattari='lgc'>:) when head ceases to be ="trms">coded by the body ='lgc'>='lgc'>==> ‘face’ () ='lgc'>='lgc'>--> ‘body (='lgc'>+ head)’ ='lgc'>[='lgc'>~ multidimensional polyvocal corporeal ="trms">code='lgc'>] over="trms">coded by what we call the Face
(////we have to escape the face and facialization!)

indication of bodies in my peers projects in ="nms">apass='lgc'>:
="prgrph">-kinds of subduing and constrain necessary for the construction of an ='strcls'>*organized and inhibited corporeality='strcls'>* (='lgc'>='lgc'>--> ="frds scrmbld">Laura's project)
="prgrph">-="trms">instruments of domestication

fixed pictorial (='lgc'>='lgc'>--> a holding action) ='lgc'>='lgc'>--> ="trms">social organization



study object of ="trms">="trms">empirical ="trms">sciences around 1880='lgc'>: perceptual field newly de="trms">composed into various abstract units of sensation ='lgc'>+ related possibilities of synthesis
='lgc'>+ newly invented nervous disorders (hysteria, etc.)
='lgc'>='lgc'>--> (busy with) fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures of the ="trms">integrity of perception ='lgc'>='lgc'>--> disas="trms">sociated fragments ='lgc'>='lgc'>--> (impairment a="trms">symbolias='lgc'>:)
='strcls'>*agnosia='strcls'>*='lgc'>: inability to make any conceptual or ="trms">symbolic identification of an object ='lgc'>~ visual information experienced with a primal strangeness='lgc'>:
“perceptual field ='lgc'>--='not'>✕='lgc'>='lgc'>--> ="trms">pragmatic plasticity”
flat perception, no determination of depth object
='lgc'>}='lgc'>='lgc'>--> labelled as pathological ='lgc'>[='lgc'>=/= my amazon project='lgc'>--was a form agnosia='lgc'>:
="lsts lst1">•resistance to ="trms">consuming the ="trms">world in a productive or ="trms">social way
="lsts lst1">•rejection of habitual or conventional patterns of organized perceptual information='lgc'>]
="prgrph">-this is part of the ="trms">phenomenology of knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>***
de="trms">symbolization of perception ='lgc'>='lgc'>--> ="frds scrmbld">Foad

='lgc'>{for Janet:='lgc'>} attention='lgc'>: power of mental synthesis (='lgc'>~ the power of subject to form new perception, to have ="trms">memories)
='lgc'>{for ="ppl">Freud:='lgc'>} attention='lgc'>: dynamic activity of repression


“='lgc'>[a='lgc'>] ="trms">society recognizes itself and its own ="trms">positivity through the morbid and pathological forms it identifies and invents” (="ppl">="ppl">Crary ='lgc'>+ ="ppl">="ppl">Foucault)

subjectivity='lgc'>: provisional assembly of mobile and mutable components ='lgc'>='lgc'>--> attentiveness='lgc'>:
="lsts lst1">•conscious/voluntary ='lgc'>{task-oriented, higher behaviour='lgc'>}
="lsts lst1">•automatic/passive ='lgc'>{areas of habitual activity, daydreaming, reverie, ="trms">somnambulant states='lgc'>}


(the state of) the seated woman


='lgc'>[19th century regime of facility='lgc'>]
Clark's “face of ="trms">fashion” (= Manet's blanks), ="trms">fashion would keep one's face from any identity (='lgc'>='lgc'>==> ‘the look’='lgc'>: public, outward, blase, impassive, not bored, not tired, not disdainful, not quite focused on anything)
impersonality ='lgc'>='lgc'>-->(="ppl">Benjamin's ="trms">modernity='lgc'>:) public space in which, for the first time, individuals are ="trms">systematically habituated not to return the gaze of the other ='lgc'>[='lgc'>='lgc'>~='lgc'>-> “chi dadash!='qstn'>?” or “was guckst du='qstn'>?!"='lgc'>]
="prgrph">-for three centuries, the meaning of human face was explained in terms of ="trms">rhetoric of ="trms">language. in 19th century suddenly face occupies a precarious ="trms">position='lgc'>: it is belonging to a human being as a='lgc'>:
="lsts lst1">•physiological organism
="lsts lst1">•privatized, ="trms">socialized individual subject
='lgc'>--="ppl">Darwin='lgc'>='lgc'>--> split status of face='lgc'>:
="lsts lst1">•="trms">symptom of an organism's anatomical and physiological functioning
="lsts lst1">•the mark of the success or fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of a process of self-mastery and control (in the ="trms">social construction of a normative individual)

='strcls'>*face='lgc'>: (sign of a disquieting) continuum between the somatic and the ="trms">social='strcls'>*


boarded on a trance

(Bachelard='lgc'>:) reverie='lgc'>: irreality function ='lgc'>='lgc'>--> keep the psyche on the fringe of all the brutality of a hostile and foreign nonself (!)
='lgc'>--='not'>✕='lgc'>='lgc'>--> reality function ='lgc'>='lgc'>--> adapt to reality='lgc'>: to manufacture works which are realities

="trms">modern flirtation='lgc'>: refusal and the withdrawal of the self are fused with the ="trms">phenomenon of drawing attention to the self (in one indivisible act)
="prgrph">-="ppl">Simmel

="trms">Poetics of Reverie (by Bachelard) ='at'>@="frds scrmbld">Eszter


how ="frds">Sina works
(in my more recent works i play with) ='lgc'>[no='lgc'>] enactment of visual mastery
='lgc'>[no='lgc'>] ocular potency
="prgrph">-my ="trms">storytelling operates in a state of distraction, in which the stability of the ="trms">story begin to erode ='lgc'>='lgc'>==> breakdown of normative attentive ="trms">narratives ='lgc'>='lgc'>--> the audience finds themselves in a trancelike state ='lgc'>='lgc'>==> condition for mobile and transient synthesis
="prgrph">-i mobilize a set of as="trms">sociative chains that are part of a libidinal economy (that i am part of) ='lgc'>='lgc'>--> ='strcls'>*exceeding the binding logic of the work='strcls'>*


effectively
cross-eyed figure
sees
if anything at all
(it is a disunified field)
with two
disparate optical axes.
into the eclipse mental
the environment grows dim


attentive subject ='lgc'>--="ppl">Ricoeur='lgc'>='lgc'>--> part of the open state of the universe of signs ='lgc'>='lgc'>--> juncture of the ="trms">erotic ='and'>& the semantic

="trms">symbols, in their overloaded ="trms">semiotic banality, is where the ruse of desire is expressed

(a diagram='lgc'>:) parallel lines ='lgc'>='lgc'>--> a principle of nonconvergence ='lgc'>='lgc'>--> the binocularity of vision is not united or synthesized on a ="trms">specific plane or point ='lgc'>='lgc'>--> a spliting apart ='lgc'>: ='strcls'>*unreconciled binocular disparity='strcls'>* (='lgc'>--="trms">situates='lgc'>='lgc'>--> ="trms">difference and nonidentity within the midst of perception)
='lgc'>[='lgc'>=/= convergence (without which a normative attention would be impossible ='lgc'>='lgc'>==> ="trms">world of focused clarity)='lgc'>]


...as if a single object is seen by two nonreconciled eyes


seamless modulation of normative attention into a dispersed distraction ='lgc'>==='qstn'>?!='lgc'>='lgc'>==> (reassemblage and rebinding into the) ='strcls'>*repetitive laws of the unconscious='strcls'>*

...the image of conjugality and adultery ="trms">simultaneously
="prgrph">-fixed ="trms">position of limits

Bindung ='lgc'>='lgc'>--> ="trms">figuration of an adulterous liaison

='lgc'>[='strcls'>*='lgc'>]adultery (in the context of ="trms">modernization)='lgc'>: “a cynicism of forms,” merely another effect of a dominant ="trms">system of exchange (circulation and equivalence)
Tanner

='lgc'>[='strcls'>*='lgc'>]infidelity='lgc'>: capacity to de="trms">compose oneself into the p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurality of distinctly ="trms">different essential tendencies, to detach the periphery from the center, and to make ="trms">interests and activities independent of their ="trms">integral ="trms">interconnection ='lgc'>[='lgc'>=/=='qstn'>? ='mywrk'>my work='lgc'>]
="ppl">Simmel

in Duchampian terminology='lgc'>: (Manet's painting In The Conservatory) blossoming bride and bachelor enmeshed in a verdant anticonjugal machine of perpetual nonfulfilment

cultural corrosion of conjugality ='lgc'><='lgc'>== (one of) larger dis="trms">integration of pre="trms">modern ="trms">positions (of male and female)='lgc'>:
="lsts lst1">•violent insertion of women into the process of commodity production

='strcls'>*labor and ="trms">society assume a mass character ='lgc'>='lgc'>==> “women='lgc'> = mass articles” ='and'>& lose='lgc'>:
="lsts lst1">•their “="trms">natural” qualities (female essence defined by the production of life)
="lsts lst1">•their ="trms">poetic aura

traditional ="trms">positions disrupted by the logic of exchangeability='strcls'>***


greenhouses in 19th century, extended the dwelling and bore witness to the expansion of the private sphere. greenhouse provided a place to stroll in all weathers
='lgc'>='lgc'>--> frozen temporality ='lgc'>='lgc'>='lgc'>~=> ="trms">memory and ="trms">history ex="trms"nttrm="cluster,club">cluded =(congealed ="trms">present)='lgc'>='lgc'>==> de="trms">historisized subjectivity

(fundamental) withdrawal of the possibility of ='strcls'>*="trms">gesture='strcls'>* ='lgc'>--="ppl">Agamben='lgc'>='lgc'>--> part of the particularly ="trms">modern fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of ethos, of character
='lgc'>[="trms">gesture ='lgc'><='lgc'>='lgc'>-->='qstn'>? ethos='lgc'>]

incapa="trms">citation='lgc'>: r="trms">enunciation of ='strcls'>*potentia='strcls'>*='lgc'>[='lgc'>='lgc'>~= capacity for being ="trms">affected, any expansion of practical being ='lgc'><='lgc'>-- Spinoza='lgc'>]


smell of flowers='lgc'> = dis="trms">integrated product of their sexual ="trms"nttrm="metaph,metamorph,metabol,metal">metabolism ='lgc'><='lgc'>-- ="ppl">Freud


D='lgc'>+G becoming woman
='strcls'>*man='lgc'>: molar entity par excellence (='lgc'>=/= becomings are molecular), man constitutes the majority, the standard in which the majority is based='lgc'>: white, male, adult, rational ='lgc'>~ the average european, the subject of ="trms">enunciation
='at'>@="frds scrmbld"nttrm="Leonardo">Leo
(='lgc'>='lgc'>--> problematized by ="ppl">Grosz ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="nms">ajayeb.net/='qstn'>?q=="ppl">Grosz='prcnt'>%2B="ppl">Deleuze='prcnt'>%2B="ppl">Guattari)


the perpetual self-invention of “free subjectivity” ='lgc'>--defining='lgc'>='lgc'>--> ="trms">modernity
cycle of de="trms">coding ='and'>& re="trms">coding ='lgc'>:
daring innovation ='lgc'>='lgc'>--> hyper="trms">anxious self-consolidation ='lgc'>='lgc'>--> renewed innovation ='lgc'>='lgc'>--> ...


Manet ='lgc'>=/= Caravaggio='lgc'>:
="lsts lst1">•intense optical contact
="lsts lst1">•tactile contact
="lsts lst1">•a reciprocal ="trms">system of investment in the transactional ="trms">nature of the encounter='lgc'>--infused with the ="trms">interplay of the ="trms">social, libidinal, and economic ="trms">difference

hands as='lgc'>:
="lsts lst1">•expression of individual consciousness (in Caravaggio)
="lsts lst1">•="trms">instrument of active ="trms">gesture (in Manet)


activity ='lgc'>='lgc'>~=='qstn'>? simulation of ="trms">gesture

pointing index finger
confirmation of the impossibility of a direct perception, impossibility of an attention that was an immediate possession of its object (='lgc'>='lgc'>--> ="ppl">Sa'di pointing out to the moon and his ="trms">lover...)='lgc'>='lgc'>--> every point of fixation is deferral
='lgc'>--='not'>✕='lgc'>='lgc'>--> (once='qstn'>?) functioned to denote a plane of transcendence


="trms">figuration of utopia ='lgc'>='lgc'>--> ="trms">simultaneous mapping out of death, absence, and ="trms">finitude of ="trms">historical subjectivity


="ppl">Peirce's (nonoptical operation of attentive consciousness ='lgc'>=/= Desc[...]