[...]losophy 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'>*
="large lg2" stl="font-size:112%">
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'>==> 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'>==> undermines what is known ='lgc'>+ what can be known='strcls'>*
='lgc'>[='strcls'>*='lgc'>]operand resources='lgc'>: resources which require action to create benefit
='lgc'>--='not'>✕='lgc'>='lgc'>--> crucial scenarios where operand resources (forests, sea beds, topsoil) require the op="trms">posite of action (unused or underused) in order to create or maintain (their intrinsic) value
='strcls'>*value-in-use='lgc'>: somthing is assessed ="trms">according to the use a ="trms">consumer has for it
='strcls'>*value-in-underuse ='lgc'>='lgc'>--> (tourism's) deserted beaches, unspoiled countryside, uninhabited ruins
='thdf'>for example brand management implicitly leverages the concept of ='strcls'>*value-in-underuse='strcls'>*
brands are often valuable for the very fact that they are underused ='lgc'>: when their use is confined to small ="trms">communities, enabling them to maintain their cultural capital (ex="trms">="trms"nttrm="cluster,club">clusivity or authenticity)
='strcls'>*vlaue-in-context='lgc'>: value is conceived as something that is collectively co-created by multiple actors
='thdf'>for example in service-dominant logic an operant resource like ='strcls'>*brand vlaue='strcls'>* is one which is externally-based and dynamically determined in the context (cannot be own by a single actor) ='lgc'>='lgc'>--> ='strcls'>*="trms">consumers might co-derive ="trms">affective cognitive ="trms">social value in creating the brand but economic value that accrues as a result belongs entirely to the brand's shareholders='strcls'>* ='lgc'>[='lgc'>='lgc'>--> issue with fandom='lgc'>]
='thdf'>for example ='strcls'>*="trms">affective value='strcls'>*='lgc'>: when vlaue lies in the general sentiment of a ="trms">networked group of actors
="large lg10" stl="font-size:119%">
(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'>==> democracy
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(mass media) cultural standing (and standard) of live performance
paradigm of televisual ='lgc'><='lgc'>--='not'>✕='lgc'>='lgc'>--> digital
(Auslander ="trms">historicizing) liveness ='lgc'>='lgc'>--> ="trms">historical (='lgc'>=/= ="trms">ontological)
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'>==>
="lsts lst1">•favor ="trms">intersubjective exchange and homespun activities (cooking, gardening, conversation) with the aim of reinforcing a ="trms">social bond fragmented by ="trms">spectacle
="lsts lst1">•desire for face-to-face ="trms">relations against the dis="trms">embodiment of the ="trms">Internet
="lsts lst1">•retro-="trms">craftiness
="lsts lst1">•fiddly collages
="lsts lst1">•tapestries
='lgc'>--assert='lgc'>='lgc'>--> subjectivity (='lgc'>+ tactility) ='lgc'>=/= impregnable surface of the screen
reformatting
trans="trms">coding
modulation of preexisting files ='lgc'>='lgc'>--> selection strategy ='lgc'>='lgc'>~='lgc'>~> meaningful recontextualization (of existing artifacts)
="trms">paranoid will to connect what cannot be connected
subjective rationales
arbitrary ="trms">systems (='lgc'>=/= established taxonomies)
vernacular forms of aggregation ='lgc'>='lgc'>--> everyone with a personal computer today has become a de facto archivist (storing and filing thousands of documents, images, and music files, ='lgc'>+ porn)
analog in appearance ='lgc'>+ digital in structure
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eschatos='lgc'>: furthest, last (in ="trms">Greek)
theological ="trms">anthropology ='lgc'>='lgc'>--> the theory of the person
='qstn'>?how eschatological attitudes changed over time ='lgc'>+ how they hovered over human experience
millenarian expectation
='qstn'>?how year 1000 was perceived
="lsts lst1">•preoccupation with the time of Christ second coming
="lsts lst1">•="trms">natural and political disasters and upheavals ='lgc'>--sign='lgc'>='lgc'>--> denouncement of sacred ="trms">history
medieval='lgc'> = fear ='lgc'>+ passion (='lgc'>+ expectation) ='lgc'>==> 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'>==> 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'>==> inflect and deepen the ="trms">literature (description of plague, visions of heaven and hell)
='lgc'>}='lgc'>='lgc'>--> three eschatology differ='lgc'>:
="lsts lst1">•what is the person fundamentally
="lsts lst1">•fate collective or individual
="lsts lst1">•how and whether time m="trms"nttrm="search">arches
="lsts lst1">•where the end is located
="lsts lst1">•
medical eschatology
="large lg6" stl="font-size:124%">
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'><== ='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
="large lg10" stl="font-size:107%">
suffering='lgc'>: means of salvation (of we join the agony of Chris on the cross)
pain in this life ='lgc'>: inevitable accompaniment to the corrupt body whose weakness and rottenness are indication of the approach of death
an era of exile ='lgc'>--promise='lgc'>='lgc'>--> a new exodus from human fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure and corruption
="large lg1" stl="font-size:116%">
='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
="large lg10" stl="font-size:114%">
apocalyptic moment ='lgc'>='lgc'>--> self-referentiality='lgc'>: when the ="trms">author reflects on the limits of their knowl="trms"nttrm="knowledge,Knowledge">edge and expression
(all) eschatological texts (="trms">poems) in some way reflect their status as ="trms">fiction ='lgc'>--assert='lgc'>='lgc'>--> their ="trms">nature as mediating and ="trms">contingent
xxxxxx
="brkr">
Trans-ing xeno- unsettles the oversimplified Others necessary for the production of stratification and disallowance, without in the process destroying ="trms">difference and the ethics of encounter.
the ="trms">ontological primacy of centers in general
the refracted image
myths of belonging as an ="trms">anthropocentric ="trms">narrative, one is worthy of personhood if she is placed in home.
='lgc'>[in the political and fantasy practices of the most in="trms">heritors of traditions of white (or not-white, the actual color is not the point) settler colonialism and its ="trms">ecologies, the introducing ="trms">species='lgc'>--in="trms"nttrm="cluster,club">cluding ourselves='lgc'>--are always bad ='lgc'>='lgc'>--> the extraordinary practice of disavowal (of the ‘creatures of the empire’ ='at'>#="ppl">="ppl">Haraway) ='lgc'>='lgc'>--> in="trms">heriting ='thdf'>the notion of ‘belonging’ and ‘not-belonging’ (in this tradition) disavowal is almost the only way you can “keep” belonging. and one of the ways you practice disavowal and belonging is to exterminate the other (feral pigs, etc.) who “really” don't belong.='lgc'>]
="lsts lst1">•(which) ='strcls'>*practices of belonging='strcls'>* (are not part of (whose='qstn'>?) dreaming='qstn'>?) ='lgc'>='lgc'>--> they always turn up in family ="trms">stories ='lgc'>{feral ='lgc'>=/= pest='lgc'>}
="lsts lst1">•how various kinds of ="trms">species can and cannot get on together='qstn'>?
="lsts lst1">•who should be killed and lived-with='qstn'>?
="lsts lst1">•(who exists only under the) ="trms">categories that come from the cunning of recognition ='lgc'>[="trms">categories of the traditional, of the subsistence food (ma'ash معاش), of the enacting of a culture in view of tourist public,='lgc'>]
="lsts lst1">•managed belongingness
In Jean ="ppl">Genet's portrayal of dusk (quoted by Minh-ha 1996:101-102), he captures the ambiguity of this ="trms">transitional time in the expression ‘entre chien et loup,’ between dog and wolf, that is, a time of day when one cannot be distinguished from the other, and he also describes it as ‘the hour of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphoses when people ‘half hope, half fear’ that a dog will become a wolf’ (our emphasis). This quotation exemplifies the ambiguously ‘unheimlich,’ ='lgc'>[...='lgc'>]
="large lg14" stl="font-size:117%">
security is never secure enough
Jesus knocks at your heart's door
(="trms">history's or pig's) happy ending
absence of ambivalence (in ="trms">animals)
conditions of ad="trms">mission ='lgc'>-='lgc'>='lgc'>--> artistic, sexual, ="trms">natural ='strcls'>*selections='strcls'>*
tickets to power-holding cliques that control the resources
phantoms of non-destruction
or
phantoms of ‘constructed adequately’
pausing dogs
mixed messages
who is wanted for dinner='qstn'>?
the moment when the message is finally received ='lgc'>='lgc'>--> tech, magic, ethic, ="trms">morph
="trms">poetic ="trms">historiography
pivotal ="trms"nttrm="already,spread">reading of ancient Greece ='lgc'>='lgc'>--- out of day-dream fantasy
='lgc'>[="ppl">Rickels='lgc'>]
='strcls'>*beauty is ="trms">interested in action
(pure) beauty re-lingering on primary ="trms">narcissism, that's why beauty must be administrated, in proper doses.
(my) ="trms">animal-findings and fairy-tale as="trms">sociations
if dogs ="trms">communicate through their trainability cats redirect lines of ="trms">communication through play. the dog waits and watches, the cat looks and looks, which when is your turn to be looked at, can be therapeutic or unnerving.
meeting the cat half-way
='lgc'>[="ppl">Ingraham='lgc'>]
the house, passed over in ="trms">history, brings with it a great many d="trms"nttrm="danger,stranger">angers
architecture (never touches the object) is enchanted with object discourse
...all of us have been asked to “="trms">instrumentalize” architectural ='lgc'>[or art='lgc'>] theory ="trms">according to a particular building
="trms">material given a structure
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="large lg18" stl="font-size:107%">
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'>==> 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”
="large lg6" stl="font-size:116%">
='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'>==> 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'>==> 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'>==> 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'><== ="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'>==> ="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'>==> 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'>==>) ='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'>==> 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[...]