[...]se of exhalation and inhalation='lgc'>: sounds of the body as machine”
...the crowd gasped and then repeated ='lgc'>='lgc'>--> confused awe ='and'>& automatism

='lgc'>[a ="trms">fable:='lgc'>] “Chuchad placed the tongue on a piece of white paper, and the blood quickly diffused into the fibers. For a moment it appeared as though the tongue was ="trms">writing a blunt, indecipherable hieroglyph. Chuchad then held the paper to his mouth so it was covering his face and pressed the tongue back into its o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal place. This time, he seemed to be re="trms">writing, or rather, ="trms">writing in reverse, and the glyph was inscribed on the tongue as though the tongue had been transformed into paper and the paper into pen. Thus did ="trms">writ- ing make speech possible. The medium pulled the paper away, ="trms">folded it carefully, and then, with only a little blood reddening his lips, began speaking.” (="ppl">="ppl">Morris)
="lsts lst1">•tongue excision='lgc'> = performative repudiation of mediumship
="lsts lst1">•voice='lgc'> = the vehicle of a simple exteriorization
="lsts lst1">•='lgc'>[='strcls'>*='lgc'>]="trms">fable='lgc'>: ="trms">staged risk in the form of a bad example ='lgc'>='lgc'>==> “object of trans="trms">mission='lgc'> = the truth”
="lsts lst1">•='lgc'>[='strcls'>*='lgc'>]confession='lgc'>: a mode of accession or conformity to the message


in Buddhism of pre="trms">modern ="trms">cosmologies ='lgc'>='lgc'>--> a domain of ="trms">natural signification where there is ='strcls'>*a pure identity between signifier and signified='strcls'>*

auxiliary hell جهنم کمکی

='lgc'>[a ="trms">fable:='lgc'>] scrutiny ='lgc'>='lgc'>==> (meritorious beings='lgc'>:) people in ="trms">question become miraculously ="trms">="trms">equipped with ="trms">memory

="large lg2" stl="font-size:112%"> recorded on luminous jewel-encrusted gold tablets

quaint traditions عجیب و جالب
(i am learning from ="ppl">="ppl">Morris how not to) reject the ="trms">cosmology as a ="trms">symptom of superstition or a relic of bygone times

ubiquity alone is inadequate to de="trms">monstrate relevance

(in the ="trms">story of Yama) in the evildoer's case, speech is not the mere ="trms">instrument of truth='lgc'>: it is both a ="trms">symptom and a cause of sin

where the law rules ='lgc'>='lgc'>==>
="lsts lst1">•there is no ="trms">difference between ='strcls'>*object='strcls'>* and ='strcls'>*sign='strcls'>*
="lsts lst1">•there is no ="trms">difference between ='strcls'>*speech='strcls'>* and ='strcls'>*voice='strcls'>*

="large lg1" stl="font-size:132%"> the ="trms">language of truth (personified in the speechless ="trms">child) ='lgc'>=/= corruptions of human utterance ='lgc'>: ='lgc'>{truth's silent ideality ='lgc'>=/= sin's “over-naming"='lgc'>}

mediumship's re="trms">presentational function='lgc'>: trans="trms">mission of a referential truth ='lgc'>+ repeated registration of the mere ="trms">technique of its trans="trms">mission

(Chuchad's) ="trms">instrumental “="trms">writing”
(like Chuchad, many performance artists are today) inhabiting the era of ='strcls'>***="trms">technique's fetishization='strcls'>***='lgc'> = (="ppl">Heidegger's era of) ="trms">technology

occult returning in the guise of transparency

nationalized discourse of ="trms">modernity='lgc'>: (op="trms">positional terms of) ="trms">science ='lgc'>=/= magic

redolent of... حاکی

when ='strcls'>*observation='strcls'>* (propelled by desire ='lgc'>=/=) become a form of ='strcls'>*attention='strcls'>* (propelled by labor)

='lgc'>[="ppl">="ppl">Morris > ="ppl">Kittler on “discourse ="trms">network” of ="ppl">Freud, ="ppl">Simmel, ="ppl">Rilke:='lgc'>] ="trms">writing='lgc'> = an exhaustion that endlessly refused to end (='lgc'>=/= miniatures of meaning)
='lgc'>='lgc'>--> “="trms">writing is nothing beyond its ="trms">materiality” and people who practice this act simply replace ="trms">writing machine ='lgc'>==promis='lgc'>='lgc'>==> ='strcls'>*mystical union of ="trms">writing and delirium='strcls'>*

(from) actual magicality of script ='lgc'>--to='lgc'>='lgc'>--> the re="trms">presentational capacity of inscription ='lgc'>--to='lgc'>='lgc'>--> a deployment of ="trms">writing in the mode of mathematics (bureaucratic ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">poetry)

incorporation of ="trms">technologies of mass mediatization into the ="trms">language (and performance of possession ='lgc'>--by='lgc'>='lgc'>--> the discourses of lost tradition)

="prgrph">-what kind of mediation is (not simply the inscription of its ="trms">technique, but) a renewed trans="trms">mission of meaning='qstn'>?


='strcls'>**the fantasy of a return to meaning='strcls'>**


='lgc'>[="ppl">="ppl">Morris submits that='lgc'>] (direct ="trms">marketing ='lgc'>~=) ='strcls'>*pyramid schemes='strcls'>* are the economic counterpart of ='strcls'>*mediumship='strcls'>*
= the mode of retailing in which the function of distribution and resale (and indeed the movement of capital) is masked in the ='strcls'>*="trms">rhetoric of directness='strcls'>*
="lsts lst1">•='lgc'>[='strcls'>*='lgc'>]directness='lgc'>: withdrawal of an infrastructure of mediation into the person of the distributor ='lgc'>+ مستتر کردن occulting of ="trms">technique in the very moment of display
="lsts lst1">•='lgc'>[='strcls'>*='lgc'>]pyramid scheme='lgc'>: a structure in which retailers ="trms">recruit more retailers ='lgc'>='lgc'>--> (mainly serves the ="trms">interests of) multinational entities parading as local entrepeneurialism

grotesquely functionalized room

abandoning the ="trms">ontology of mediumship (for...)
putatively unmediated truth (of...)


magic's ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis entailes a repetition

(='lgc'>[="ppl">="ppl">Morris analysis of Chuchad:='lgc'>] a medium becoming) a middleman disavowing the mediations that he performed in order to produce the illusion of value, or meaning, or truth
="lsts lst1">•working only in the repression of its own operations ='lgc'>='lgc'>--> truth-effect of ="trms">marketing

='lgc'>='lgc'>--> ='strcls'>*the ="trms">market can substitute for magic='strcls'>*, the media can be itself, the very ="trms">nature of money (its abstractions and its generality) can compensate for the ="trms">differences it effaces

='strcls'>*="trms">rhetoric of asian family='strcls'>*
occult ="trms">network='lgc'>: ="trms">networks that are not publicly disclosed
(in environments that are believed not to operate as an open economy ='lgc'>='lgc'>--> economies are dominated not only by particular families but by the logic of family ='lgc'>[ex="trms">="trms"nttrm="cluster,club">clusive and unassailable ties between small ="trms">communities='lgc'>])
='lgc'>=/= rationalization of local economies, ="trms">market liberalization,,
="lsts lst1">•anachronistic ="trms">imaginary of transnational capitalism and the racialized family (of asian nations) ='lgc'>='lgc'>--> idealized
="lsts lst1">•="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical ruse of kinship's discourse
="lsts lst1">•='strcls'>*neocolonial fantasy concealed in the dream of immediacy='strcls'>* ='lgc'>='lgc'>--> Amway='lgc'>: theologically informed ="trms">market liberalism='lgc'>--pursuing a noiseless ="trms">world where feedback is impossible

="large lg3" stl="font-size:112%"> confessional disclosures of new capital
="trms">rhetoric of transparency
mediumship's (enthralling) dramaturgy of disclosure

(="ppl">="ppl">Morris asking) what else is transparency in the massified ="trms">world='qstn'>? a mediation so total that it has become invisible (='qstn'>?)

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

="large lg4" stl="font-size:110%"> ="lsts lst1">•to challange them
="lsts lst1">•to break with their own ="trms">gesture
="lsts lst1">•to in="trms">herit from them

='strcls'>*="ppl">Socrates ='lgc'>='lgc'>--> alleged ="trms">epistemo-="trms">sociological enquiry (='lgc'>[the tradition of='lgc'>] asking people what they know and how they think) ='lgc'>--Savransky='lgc'>='lgc'>--> (hallmark of ="trms">social ="trms">sciences today='lgc'>:) ='strcls'>*ethics of estrangement='strcls'>*='lgc'>: ‘becoming estranged’ from the realm of appearances made available by direct experience in order to ‘gain access’ to a realm of facts and causes='strcls'>**** ='lgc'>==="ppl">Whitehead='lgc'>='lgc'>==> ='strcls'>*bifurcation of ="trms">nature='strcls'>*='lgc'>: a mode of understanding whereby experience only discloses that which is apparent, whereas the ‘relevant’ factors in the process of knowing the ="trms">world must always lie, and be sought, somewhere else
='strcls'>*='lgc'>=/= ="frds scrmbld"nttrm="Alice,Shariati">Alice in ="trms">Wonderland
='strcls'>*='lgc'>=/= ="nms">Cinderella ='lgc'>[='lgc'>='lgc'>--> ="nms">harem girl, ="trms">hallucinating with ="trms">animals, not becoming a psycho (angry), arrested='lgc'>]
='strcls'>*='lgc'>=/= William James='lgc'>: inquiry is about ='strcls'>**the way some people cultivate an expertise='strcls'>**, ='strcls'>**how they hesitate='strcls'>**, ='strcls'>**how they think='strcls'>**, ='strcls'>**how they complicate a problem='strcls'>** ='lgc'>[='at'>#feedback='lgc'>] (='thdf'>for example)
="lsts lst2">◦='strcls'>*="trms">religious experience='lgc'>: to address his ="trms">questions to the ones who know, the ones whose expertise could help him learn something new and often unexpected ='lgc'>='lgc'>--> passionate, even if problematic, experience of living in a ="trms">world where God ="trms">matters='strcls'>*
="lsts lst2">◦='strcls'>*emotional experience='lgc'>: with theater actors, who know about creating, discriminating, disclosing, and sharing emotional experiences='strcls'>*

='strcls'>***from whom should we in="trms">herit our practices, and how='qstn'>?='strcls'>***

learning from ="ppl">="ppl">Despret's ='strcls'>*anachronism='strcls'>* (her field philosophy)
اشتباه در ترتیب حقیقی وقایع

(="trms">heritage of ="ppl">Socrates) form of ="trms">epistemic and ethical bifurcation ='lgc'>='lgc'>==> search for hidden causes (underlying the conduct of actors)
="ppl">Socrates's “you think you know, but actually, you don't know and you don't think” ='lgc'>==created='lgc'>='lgc'>==> ='strcls'>***='lgc'>[1='lgc'>]a device that inhabits thinking and produced only mental paralysis='strcls'>***

="large lg5" stl="font-size:128%"> ='lgc'>--='not'>✕='lgc'>='lgc'>--> (="ppl">="ppl">Despret='lgc'>:) investigators rarely ask the ="trms">question of how the people they ="trms">interview might be ="trms">interested in the ="trms">questions addressed to them

='strcls'>*relevance='lgc'> = adventure='strcls'>*
there are many examples of how a piece of abstract knowl="trms"nttrm="knowledge,Knowledge">edge that looked like devoid of any ="trms">imaginable consequences came to ="trms">matter (acquired an importance nobody would contest)
="prgrph">-relevance may be lost in ="trms">translation
='strcls'>*="trms">ecology of dynamic and fragile patterns of relevance, of modes of ="trms">mattering for oneself and for others (Savransky)
='lgc'>[='strcls'>*='lgc'>]relevance='lgc'>: a sense that there is value beyond ourselves (something that is not ourselves, ="trms">matters) ='lgc'>--="ppl">="ppl">Stengers='lgc'>='lgc'>--> (daring to connect the) speculative ='lgc'>+ ethical ='lgc'>+ practical
(risk of) to renounce ='strcls'>*knowl="trms"nttrm="knowledge,Knowledge">edge as a ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right='strcls'>* ='lgc'>+ embrace ='strcls'>*knowl="trms"nttrm="knowledge,Knowledge">edge's achievement as an e[...]