[...]human perception) --> a linguistic model

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

reformatting
transcoding
modulation of preexisting files --> selection strategy ~~> meaningful recontextualization (of existing artifacts)

paranoid will to connect what cannot be connected
subjective rationales
arbitrary systems (=/= established taxonomies)

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

analog in appearance + digital in structure

...................................

eschatos: furthest, last (in Greek)

theological anthropology --> the theory of the person


?how eschatological attitudes changed over time + how they hovered over human experience

millenarian expectation
?how year 1000 was perceived

•preoccupation with the time of Christ second coming
•natural and political disasters and upheavals --sign--> denouncement of sacred history


medieval = fear + passion (+ expectation) ==> eschatological imagination

escapology: significance of immanent (catastrophic) future history

calculations of the end
demand for reform
monastic analysis

discourse against an identifiable moment of apocalypse

•antichrist
•whore of Babylon
•angelic pope

unfolding end of history [humbling of the mighty] + justice for the inarticulate (oppressed) [exhalation of the meek]

apocalyptic speculation about the enclosed unclean people of Gog and Magog

mystical response
spasmodic irrationality

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

deathbed demons
hell in art
religious anxiety
mechanism of social control

(from) collective --to--> individual
(from) temporal --to--> atemporal or beyond time
(from) stress on spirit --to--> sense of embodied or reembodied self

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

purgatory: in-between time and space

afterlife --> the concept of the (embodied) human person

somatomorphic: separated soul imagined as bodily
ordinary piety -->
•significance of physical death
•spiritual value of somatic phenomena (namely suffering)

the sense of an ending hovers over all spiritual writing in the middle ages

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

}--> three eschatology differ:
•what is the person fundamentally
•fate collective or individual
•how and whether time marches
•where the end is located
•


medical eschatology

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

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

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

purgation

purgatory time
•do pottery while you are in purgatory
•learn ice-skating while you are waiting in zamharir
•

{personal drama of death <--> progressive unfolding of collective history}--> ultimate disposition for individual soul and body ~~> the notion of ***bliss after torment***

torment: individual glimpse of the end


Augustine --> the imperfect but not reprobate

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

an era of exile --promise--> a new exodus from human failure and corruption


[title]
beautitude

Bernard's heaven

painted embodiedness of the blessed (<-- problematic + powerful)

out of time heaven in which the soul is already body-shaped --> somatomorphic selves before judgement


apocalyptic moment --> self-referentiality: when the author reflects on the limits of their knowledge and expression

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


xxxxxx


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

the ontological primacy of centers in general
the refracted image

myths of belonging as an anthropocentric narrative, one is worthy of personhood if she is placed in home.
[in the political and fantasy practices of the most inheritors of traditions of white (or not-white, the actual color is not the point) settler colonialism and its ecologies, the introducing species--including ourselves--are always bad --> the extraordinary practice of disavowal (of the ‘creatures of the empire’ #Haraway) --> inheriting 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.]
•(which) *practices of belonging* (are not part of (whose?) dreaming?) --> they always turn up in family stories {feral =/= pest}
•how various kinds of species can and cannot get on together?
•who should be killed and lived-with?
•(who exists only under the) categories that come from the cunning of recognition [categories of the traditional, of the subsistence food (ma'ash معاش), of the enacting of a culture in view of tourist public,]
•managed belongingness


In Jean Genet's portrayal of dusk (quoted by Minh-ha 1996:101-102), he captures the ambiguity of this 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 metamorphoses when people ‘half hope, half fear’ that a dog will become a wolf’ (our emphasis). This quotation exemplifies the ambiguously ‘unheimlich,’ [...]


security is never secure enough


Jesus knocks at your heart's door


(history's or pig's) happy ending


absence of ambivalence (in animals)

condition[...]