[...]the effective implementation of cognition and conduct does not actually require comprehensive awareness.

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


(the structural psychology of) associationism (theories of knowledge)

institutional discourse
techniques of the subject

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


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


unmediated givenness of sense data --✕--> cognition

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


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

(Nietzsche:) “i am free” ==> “he must obey” }--> the inward certainty that obedience will be rendered -->{ *exclusively: (the unconditional evaluation that) ‘this and nothing else is necessary now’

co-presence of the world (can never be guaranteed [by scientific psychology])
<== attentiveness is continuous with distraction, reverie, dissociation, trance,

@apass, work on attention is so interesting because it is part of the history of modality of contemplation about processes and activities of the body


the neo-Kantian legacy of a disinterested aesthetic perception --desire--> to escape bodily time (and its vagaries)
•(Hume's) artist: someone in whom “nature has forgotten to attach their faculty for perception to their faculty for action” (<-- sounds familiar? “free” artistic perception)
•(for Roger Fry:) “imaginative life” is about contemplation disconnected from the possibility of action (=/= instinctive reactions to sensible objects and their accompanying emotions ~= animal)}--> a bad fable
modernist art: *timeless perception* [formal conditions of the possibility of vision, pure form operates as a principle of structure, Krauss outlines how temporality is excluded] =/= mundane or quotidian forms of seeing or listening [the object bounded by its contours, spurred/hated by modernism]


whenever we try to look at or listen to one thing for too long the attention (containing within itself the conditions for its own disintegration) inevitably reaches a threshold at which it breaks down[<-- a game i used to play as a child, playing with attention and distraction, mutating myself into a state of trance or autohypnosis, absorbed, diverted, nebulous =/= socially adaptive subject] --> *perceptual identity* (of its object) begins to deteriorate (& paralysis of will?) [_that is why in spectacle visual regimes the duration of perception must be regulated in short intervals]

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


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

perception is a dream

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

(sensory mental schema)


understanding of distraction within a larger deterioration of experience

-distraction (not as a product of decay or anthropy, rather) as a mean to overcome bankruptcy of bourgeois aesthetic (late 19th century):
•Benjamin: absorbed contemplation purified of the excess stimuli of modernity
•Adorno: distraction as regression: perception that is “arrested in the infantile stage” =/= “deep concentration”
•Rilke: authentic attention as precious and rare survival of the lost ideal of artistic absorption in work now exiled to the margins of mechanized and routinized world
•Rodin: gazing of the handworker
-
}--> “reception in a state of distraction”, (<== absorption is psychologically grounded perception) =/= Crary arguing that attention and distraction ceaselessly flowing into one another on the same continuum (of social field)



[tales of understanding]-*
•what are the cognites of ‘contemplation’ (in german or farsi)?
the theological resonances of this latinate word --> contemplation: 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
modern forms of interiority, absorption, psychic isolation

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

collective attention (central attentive mass audience, 1900) : cinema

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

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

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

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

Arendt:
modernity: fabricating rendered meaningless =/= contemplation: beholding the truth

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


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


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


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


[title]
the timing of intellect

(how come usually intellect does not have time? leaps out of time)


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


telegram, Facebook
extremely heterogeneous mixture of fragments of representations of every kind constantly crossing one another
-ceaseless pulsing and animations of the body --> temporality of the bodies in Tehran
--✕--> possibility of subjective reflection (in a Cartesian sense) & association of discrete elements


distraction <--suggesting--> sublimation


(from Descartes to Kant) consciousness/cogito = ground of knowledge and certitude (= self-present subject) --✕--> (Schopenhauer recognizing) ending the unquestioned foundational priority of consciousness ==> attention (emerges as a problem)


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



(a 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 associational debris
into disappearance of representations

real nexus of psychic life
permeated colored enlivened feelings
distribution of feelings
the gradual unfolding
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 Peirce:
[*]attention = anti-optical act of selection [=/= (in traditional epistemological thought) singling out a contemplative object], “the power by which thought at one time is connected with and made to relate to thought at another time”
--✕--> *firstness: self-immediacy, absolute presence (before synthesis and differentiation) ~ nonreferenciality (=/= perception, attention consumed/constituted in time ~= continuous quantity = *secondness)


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

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



my work is usually unformed and informal: a speaking properly in terms of irradiated strata, an aggregate


emergence of increasingly powerful technologies and institutions that would determine and enforce *externally* the objects of attention for mass population --> history of cinema
•disciplinary framework: it is the aim of the teacher to fix the attention of the pupils --> 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 society, yet had a disturbing proximity to “pathological” and “irrational” effects.
-Crary

Simondon, mold & modulation
Deleuze, on fold

by the end of 19th century attention became an inadequate simulation of (an Archimedean) point of stability from which consciousness could know the world [rather] it opened to flux and absence (=/= perceptual fixity, certainty of presence) ==> subject-object scattered provisional existence


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

hypnosis adjacent to attention?! intense refocusing and narrowing of attention + inhibition of motor responses

focalization: concentrating one's attention on some specific object

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


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


hypnosis & suggestion --> automatic processes (inferior, more instinctual, continuous with animality), “mental decapitation” =/= ration elicit patient with conscious participating will power [--> Star Wars will of the weaker and less independent, powerful natures exercise over weaker ones, jedi --> strance states (of the weaker ones): being instrument of undisguised power --Stengers--> deviant types of behavioural control]
(hypnosis still being researched on but) ideologically could not be acknowledged as a constitutive part of human sciences
==> (stigmata of critical position [@Ali; follow it in Marxism]:)
volitional human action modified by external forces

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

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

attention has been both: strategy of control & locus of resistance and drift


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


Foucault's society of discipline
Guy Debord's society of spectacle

(Guy Debord's) *spectacle: a development of a technology of separation*, [multiple strategies of isolation] --> (capitalism's restructuring of) society without community
+
(Foucault's) [production of] docile bodies ~{ body = political force }
+
(<== Weber's) inner isolation of individual [<==> capitalist modernity]

management of attention is masscultural forms has to do (less with the visual contents and much more) with a larger **strategy of the individual** }-->
spectacle:
[--✕--> looking at images]
----> (construction of conditions that) individuate, immobilize, separate subjects
}==>
attention --> operation of noncoercive forms of power

(Crary:) optical/technological objects --> arrangement of bodies in space (--modernism--> techniques of separation)

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

(through the assessment of the works of Deleuze and Guattari, and now popular narratives) the relation between human and machine is based on [...]