[...]s ='lgc'>='lgc'>--> her ="trms">interest in optics, in the optics in which marine invertebrates and people come together through visualizing ="trms">apparatuses
="lsts lst1">•="ppl">Vinciane ="ppl">="ppl">Despret='lgc'>: The Becomings of Subjectivity in ="trms">Animal ="trms">Worlds ='lgc'>='lgc'>--> learning about ="trms">anthropo-="trms">zoo-genetics
="lsts lst1">•Kathleen ="ppl">="ppl">Stewart='lgc'>: nonre="trms">presentational theory ='lgc'>='lgc'>--> other ways of description
="lsts lst1">•="ppl">Katie ="ppl">King='lgc'>: ="trms">technologies of ="trms">writing ='lgc'>='lgc'>--> a better thinking of locals and globals
="lsts lst1">•
(curiosity ='lgc'>='lgc'>==>) having to figure out how to do something that i don't al="trms"nttrm="already,spread">ready know how to do='lgc'>:
="lsts lst1">•="trms">ongoingness of collective practices of knowl="trms"nttrm="knowledge,Knowledge">edge and concern
="lsts lst1">•talking about (what is going on with) ="nms">ajayeb
="lsts lst1">•paying attention to ="trms">differential ="trms">ontologies
="lsts lst1">•the stuff that happens through face-to-face colleagueship
="lsts lst1">•to be in productive alliance
="lsts lst1">•
="large lg2" stl="font-size:111%">
unalianated critical work='lgc'> = art
="frds">Seifee wants to say something
something wants to say ="frds">Seifee='qstn'>?
i like us to be ="trms">skilled at
="lsts lst1">•objective perception
="lsts lst1">•5 minute perception
="lsts lst1">•="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorously passionate perception
="lsts lst1">•="trms">rhetorical perception
="lsts lst1">•sacred perception
="lsts lst1">•devilish perception
="lsts lst1">•queer non-perception
="lsts lst1">•having a taste for ="nms">iranian stuff perception
="lsts lst1">•
='lgc'>='lgc'>--> poly="trms">skilled web of friends
='at'>#="nms">Bambi's mother studies='lgc'>:
="lsts lst1">•other ="trms">stories possibility, ="trms">past and ="trms">history, performative approach to film
="lsts lst1">•politics of ="trms">memory, and ="trms">affect
="lsts lst1">•patterns of re="trms">membrance ='lgc'>=/= event recall
="lsts lst1">•
three ="trms">childhood ="trms">memories, ="trms">stories, from elementary school='lgc'>:
="lsts lst1">•the ="trms">mime of “you think (too much)”
="lsts lst1">•the weird pro hit on the coming ball
="lsts lst1">•peeping into the toilet
="lsts lst1">•
my ="trms">childhood recognizing='lgc'>:
="lsts lst1">•filaments (hypha, hyphae, تار) of spider webs
="lsts lst1">•patterns of ants
="lsts lst1">•motion color b="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurings ='lgc'>='lgc'>--> that ="trms">present is “physical if the eye is quick enough” (="frds scrmbld">Stevens)
="lsts lst1">•
the ways i was engaged as a ="trms">child in scope-="trms">apparatus, micro-macro scales
what other ="trms">stories, re="trms">membrances of the ="trms">past are possible='qstn'>?
="prgrph">-="trms">different ="trms">apparatuses of attention, reconstruction, and ="trms">storytelling, that are ="trms">="trms">equipped to hold diffractive patterns of ‘that which comes to mind’
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can we care for “="nms">iranians” without “for ="nms">iran”='qstn'>?
(i can't care less about ="nms">Iran)
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perhaps artistic research is all about playing cat's cradle (='lgc'>=/= autism) ='lgc'>: (you have all ="trms">sorts of limbs, even ="nms">phantom limbs) you must learn sustaining the rhythm of accepting and giving, (collaborative) patterning (that requires passion and action) ='lgc'>[this is one ="trms">skill that ="trms">matters a lot, what i have been trying to teach myself above anything else in the last years='lgc'>] ='lgc'>[i am playing that game with ="ppl">="ppl">Haraway, joining her (and others) in ="trms">thick, collaborative patterning; generous knottings; ="trms">thickening the knots, relaying a mutated and re="trms">situated pattern for the next play='lgc'>]
="lsts lst1">•getting the knot, proposing another
="lsts lst1">•you must learn how to hold still
="lsts lst2">◦(more and more) in ="trms">different ="trms">material and conceptual grains of detail and resolution
="lsts lst1">•the most important thing in research practices is this patterning, ="trms">networks reenacted (="ppl">Katie ="ppl">King)
(="frds scrmbld">Lili's kiss project was about that, blocked ="trms">intersubjectivity, a ="trms">matter of “learning to be ="trms">affected”; can i say that ="frds scrmbld">Lili's issue is with the lack of ='lgc'>[psychological, or psychic='lgc'>] dialogue='qstn'>? a ="trms">language that no longer carries ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor displaces the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical drive='lgc'>: acting out the soul's ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor in direct ='lgc'>[non="trms">verbal='lgc'>] action. the breath in ="frds scrmbld">Lili's work, is the same in her suffocated kiss and scream performance, once hold in and one unleashed, lack of a “breather,” of a “converser,” of a partner in cat's cradle.)='lgc'>--='lgc'>[i like to propose a repatterning='lgc'>: in research environments we play a lot “catch me if you can”='lgc'>: to catching you in action, to capture your ‘knowing’ in action, to capture eros or logos in act, ='lgc'>='lgc'>--> ='at'>#beauty is ="trms">interested in action='lgc'>]
="lsts lst1">•it is about “understanding living with contra="trms">diction” ='lgc'>: making choices without necessarily turning the other choices into something an enemy does ='lgc'>='lgc'>--> important for collective research life; “='lgc'>[we='lgc'>] need each other's extremes”; ='strcls'>*our activisms are not the same='strcls'>*='lgc'>: to open up to our extremes, to open up to what you are not sure of ='lgc'>='lgc'>--> to find ways to be in productive alliance (='lgc'>=/= ='thdf'>the notion that everybody has to do everything ='lgc'>[tell ="frds scrmbld">Xiri='lgc'>])
="lsts lst1">•(educating oneself) actually know how to explain what somebody else said and not just what you said='strcls'>*** ='lgc'>='lgc'>--> figuring out how to disagree with each other as well as agree, that no statement is going to be taken as evidence of being the enemy (='lgc'>='lgc'>--> we face this in ="nms">apass)
="lsts lst1">•learning how to recognize ="trms">authority (as a mentor and participant) (the problem of the inability to deal with ="trms">authority, common in early feminist movement, traces in ="frds scrmbld">Xiri) ='lgc'>='lgc'>--> being alert to how hierarchy shut people up that one don't acknowl="trms"nttrm="knowledge,Knowledge">edge the hierarchies that emerge out of that ='strcls'>*='lgc'>{alarm ='lgc'>='lgc'>==> hierarchy='lgc'>}='strcls'>*
="lsts lst1">•in ="nms">apass i am trying to re="trms">member what my peers are doing, and when i see things i think of them, and they are in my ="trms">citation ="trms">network (they are all over ="nms">ajayeb.net) and i am aware of what they have told me. words they are inventing are in my ="trms">vocabulary too (='thdf'>that is why i am so energetic calling in ="frds scrmbld">Xiri's ="trms">category change ='lgc'>='lgc'>--> for example “generous suspicion”)
="lsts lst1">•collective research environment works by ="trms">networks='strcls'>* (='lgc'>='lgc'>--> a problem with ="nms">apass)
='lgc'>[='strcls'>*='lgc'>]="trms">epistemology='lgc'> = ="trms">stories knowl="trms"nttrm="knowledge,Knowledge">edges tell
sometimes practices ="trms">demand='lgc'>:
="lsts lst1">•ex="trms">="trms"nttrm="cluster,club">clusive expertise (='lgc'>~ focus)
="lsts lst1">•extensive scholarship ='lgc'>='lgc'>==> linking and speculating
="lsts lst1">•attaching unexpected ="trms">agencies and territories to each other
(better) understanding the mechanisms and ="trms">affects of in="trms">="trms"nttrm="cluster,club">clusion and ex="trms">="trms"nttrm="cluster,club">clusion in ="trms">communities of practice
for example in ="nms">apass (we are dealing with)='lgc'>:
="lsts lst1">•suffer ='lgc'><='lgc'>== ="trms">mutual incomprehensions
="lsts lst1">•pain ='lgc'><='lgc'>== heterogeneous knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">worlds
="lsts lst1">•="trms"nttrm="danger,stranger">anger ='lgc'><='lgc'>== unevenly distributed power
="lsts lst1">•fatigue ='lgc'><='lgc'>== exposure to intensity
="lsts lst1">•tension ='lgc'><='lgc'>== ="trms">different ="trms">styles of knowing
unacknowl="trms"nttrm="knowledge,Knowledge">edged suffering ='lgc'>--(in ="trms">past and ="trms">present)='at'>@="frds scrmbld">Hoda='lgc'>='lgc'>--> as well as pleasures
(what do you make out of ="trms"nttrm="already,spread">reading your gender ="trms">material='qstn'>?)
="trms">Greek brainwomb
feminism ='lgc'>='lgc'>~/= feminist theory='lgc'>='lgc'>-->='lgc'>{highly diverse, located in many domains of practices in and out of the university, and understood to be this highly diverse activity='lgc'>}
the talks i have been giving are done by someone with a kind of mind and soul that just makes connections fast. i work orally. the ="trms">lectures are heavily prepared (and some important ways unprepared in the manner of its performance='lgc'>: all those connections happening during the talk not knowing them beforehand, they happen by the encounter='strcls'>*) and full of cue (سخن رهنما، ايماء، اشارت) and quirk (تزئينات، تناقض گويى، تغيير ناگهانى فکر). my notes and scripting are invisible to my audience, but they are there at work. and it gets people ex="trms">cited. and that's the point. i work with confusion and ex="trms">citement. i have not been good at laying out groundwork of ="trms">skills, going to next level and so on. i am working with that feeling of “i am not sure what i am getting, by i think i am getting it”. i also always come back, loop again through the same ="trms">material, go back to the ="trms">question we were raising before and ='strcls'>***“watch what is happening to the ="trms">language”='strcls'>***(="ppl">="ppl">Haraway). these are the ways my connections work. artistic and scholarly work works by ='strcls'>**modes of attention='strcls'>** ='lgc'>[='lgc'>--re="trms">member='lgc'>='lgc'>--> your mode of attention (= your mode of abstraction) is doing the foregrounding and the ="trms">world is not actually built that way. so you make ‘your mode of attention='lgc'> = ="trms">world’ to inhabit something for a certain time only to do a certain kind of work)='lgc'>] ='lgc'>--(because)='lgc'>='lgc'>--> you are always jumping into the middle of something that is ongoing before you, into the middle of many conversations. you are learning how to get it in several ways at once. the hypertext that i have been building also characterizes these kinds of layering upon layering of textual work. teaching myself how to ="trms">write and how to play with ideas.
working with (="ppl">="ppl">Haraway's) kind of good-enough approach to a body of scholarship ='lgc'>='lgc'>--> inhabiting many things that i have only got half-di="trms">gested (='lgc'>=/= through di="trms">gestion, particular bodies of ="trms"nttrm="already,spread">reading that people need to have mastered in order to argue)
(after five years now i am) feeling myself (a little bit more) competent and confident in (some) ="trms">scientific ="trms">literacy and in (some of) the ="trms">skills of the arts and ="trms">literature ='lgc'>='lgc'>--> ='qstn'>?
after ="nms">apass='lgc'>: ="nms">apass was a safe-enough space for my inventive processes, to make ="trms">interesting mistakes, but do i need a real scholarly undertaking with ="nms">ajayeb='qstn'>?
i had a lousy education, don't know still how to ="trms">write well and coherently and sustain a project. i don't have the ="trms">skills to pull off ='mywrk'>my research as a phd, as a scholar. i need someone to work with me line-by-line. i need to go people who have ="trms">serious educations in my subject, and ask them ="trms">questions, and ="trms"nttrm="already,spread">read.
and i am missing that kind of connectivity that your ="trms">writing being ="trms"nttrm="already,spread">read performs. do i need an atmosphere in which my kind of ="trms">writerly activities are honored and foregrounded, and expected='qstn'>?
can my ="nms">ajayeb beome a real scholarly project with ="trms">seriously labor-intensive student work='qstn'>?
hostility ='lgc'>=/= indi="trms">gestibility ='lgc'>{they cannot recognize it, it is something else='lgc'>}='lgc'>='lgc'>--> it is not personal, but a ="trms">historical state of a discourse, and the ="trms">nature of the kinds of possibilities that being opened up or closed
(in ="nms">apass) all of us fail each other in ="trms">different ways all the time='strcls'>*
we can barely ="trms"nttrm="already,spread">read each other's works/="trms">books. but we do, and we struggle with each other's works/="trms">books
(in ="nms">apass i am catching my self giving “advice” to others='lgc'>='lgc'>---risk of the advice='lgc'>:) violation of their ="trms">integrity
='strcls'>*taxonomy='lgc'>: (constantly ="trms">morphing) tools, they work and get worked, ='strcls'>*they are part of ="trms">situated conversations='strcls'>* (='lgc'>~ “theory conversations” ="ppl">Katie ="ppl">King < ="ppl">="ppl">Haraway)
(='lgc'>=/= some kind of enemy that you never do)
='strcls'>***almost everybody is organically part of more than one conversation at a time='strcls'>*** (="ppl">="ppl">Haraway)
(this is so important to recognize specially in collaborative research environments such as ="nms">apass)
(in political movement='lgc'>:) working to a kind of clarity of ideological ="trms">position ='lgc'>='lgc'>==> to do certain kinds of things (that are harder to do if you don't have them ='lgc'>[those ideological ="trms">positions='lgc'>] in the ="trms">world) ='lgc'>='lgc'>--> they are used as ='strcls'>*tools='strcls'>* to produce what got called ='strcls'>*political correctness='strcls'>* ='lgc'>='lgc'>--> always producing those who count and those who don't count='strcls'>*
='lgc'>=/=='qstn'>? feminist movement='lgc'> = ='strcls'>***a kind of vulnerability to not being who you thought you were='strcls'>*** ='lgc'>: openness to risk, less of a defensiveness, less of an attack mentality, not shaping each other up into vanguards پيشقراول ='lgc'>='lgc'>--> (towards thinking) ="trms">differential/op="trms">positional consciousness (='lgc'>=/= father, single kind of creators)
“you can know if you are wrong in rather ="trms">interesting, ="trms">situated ways”
='at'>@="frds scrmbld"nttrm="Leonardo">Leo
='at'>@="frds scrmbld">Maarten
='lgc'>[='strcls'>*='lgc'>]"was”='lgc'>: (so important for ="nms">iranians ='lgc'>[='at'>#="trms">past='lgc'>]) a geographical place, a place='lgc'>:
="lsts lst1">•of pain
="lsts lst1">•of fantasy
="lsts lst1">•of hope
="lsts lst1">•of possibility
="lsts lst1">•of defeat
="lsts lst1">•of breaking and building
(='lgc'>='lgc'>--> a borderland)
="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors that are also real places
figurings that are also (always unequally) lived in the flesh
to think “contact zone” instead of “binary shape”
ways of living and ="trms">technologies, ways of doing the ="trms">world forcibly brought together in ="trms">relations of ="trms">serious inequality, but which do not take the simple shape of dominator and dominated
='strcls'>*“abstractions are precious and they take a huge amount of work to know how to build them well”='strcls'>*
="large lg14" stl="font-size:124%">
(='qstn'>?how do i know when in working with ="nms">ajayeb) sometimes you are required (at the same time!)='lgc'>:
="lsts lst1">•to be dead ="trms">literal
="lsts lst1">•to be precise
="lsts lst1">•to be analytically good
="lsts lst1">•to be unforgivingly ="trms">technically ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right
="lsts lst1">•to be flaming ="trms">imaginative
="lsts lst1">•
='strcls'>*breakdown='strcls'>*='lgc'>: where the normalizing fails ='lgc'>='lgc'>==> something else emerges
='strcls'>*every collective needs people who feel='lgc'>:
="lsts lst1">•(a grace given to you by the structure of your cells, you don't know where it comes from='lgc'>:) “root sense that the ="trms">world is not dead” ='lgc'>='lgc'>--> a sense that things are moving and alive and future-full
="lsts lst1">•its people who feel despair (...emphasize the futurelessness of it all)
='strcls'>*!!!='lgc'>='lgc'>--> we (also) need sensibilities that are angrey at each other
(aligned with ="ppl">="ppl">Haraway) my ="trms">position has been that='lgc'>: we don't choose our sensibilities, we wake up and figure out what they are
(="ppl">="ppl">Haraway take on the ways we) may enginner as a ="trms">species now (tech, syntax, etc.)
to refuse the ="trms">story of the apocalypse ='lgc'>+ (still) recognizing the depth of the trouble
='lgc'>='lgc'>--> ="ppl">Freud's thanatos غريزه مرگ, a death instinct, (it is a deep, instinctual ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure='lgc'>:) ='strcls'>*a ="trms">perverse pleasure in believing in inevitable fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure='strcls'>*
='strcls'>*="trms">transference is descriptively very apt for what goes on in artistic moves ='lgc'>[='lgc'><='lgc'>-- to be careful of='lgc'>]
='strcls'>**to risk a feeling of (despair, of...)
the ways some of us risk things intellectually and emotionally ="trms">different than each other
="large lg26" stl="font-size:132%">
prima donna='lgc'>: doing whatever one does without any particular effort to nuance anything
='strcls'>*multiple impossibilities
learning from ="trms">religion, the ways of which the name of God has become an impossible ="trms">category. both catholics and muslim shia (='at'>#islam) are wellprepared for feeling this way, some kind of recognition of impossible thing. let's take that “being good at recognizing and affirming impossible things” and bring it to the name of women. that means as soon as you name what you mean by ‘women,’ you have told some kind of really impossible lie.
(how my muslim trained sensibilities are working and ="trms">mattering in my ="nms">ajayeb research='qstn'>? ways to ="trms">respond to ='strcls'>*the deadliness and the irreplaceable liveliness of ="trms">religion='strcls'>* ='lgc'>[کشندگی و سرزندگی یکتای مذهب='lgc'>], a ="trms">semiotics with implosion of sign and flesh)='lgc'>='lgc'>--> (i am so happy that) i cannot not know what it is like to be in a believing ="trms">community (a faith-based ="trms">community)='strcls'>***
...out of your own particular little ="trms">historical traditions
='strcls'>*because ='mywrk'>my research is about ="nms">ajayeb it can never only be about ="nms">ajayeb='strcls'>*
you can't do feminist theory without paying attention to the details of women lives
your mode of attention to women in the ="trms">world ='lgc'>==(shapes)='lgc'>='lgc'>==> your mode of attention to='lgc'>:
="lsts lst1">•the way ="trms">databases get set up
="lsts lst1">•the ways ="trms">interdisciplinarities get ="trms">crafted
="lsts lst1">•how you think about tools and genomics
my main point of my project has been about getting better at how to in="trms">herit your ="trms">histories without trashing them='strcls'>*** (even figuring out how to in="trms">herit a ="trms">history that you don't want to in="trms">herit)
(Islam, shyness, kindness, ="nms">ajayeb, ="nms">Iran, stuttering, being all too ="trms"nttrm="already,spread">ready to find complexities, )
="lsts lst1">•to become relaxed about predi="trms">gested version of ‘this is what ="nms">ajayeb is about’ (or Tasavof, etc.) ='lgc'>='lgc'>--> ‘what is going on there’ (in ="nms">ajayeb) is so built-in to ideologies of many kinds (of progress, deep ="trms">ecology, of ="trms">history, and so on)
="lsts lst1">•to build a little taxonomy (in ="nms">apass)
="lsts lst1">•working to give up the series of self-certainties around secularism ='lgc'>='lgc'>==> giving ways to talk to the ="trms">religious ones ='lgc'>: getting to grasp what the ="trms">world looks like in faith-based ="trms">communities (='lgc'>=/= check-="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of dogma)
="lsts lst1">•="trms">category thinking='lgc'>: get into ="trms">differential liveliness (with all ="trms">sorts of inequalities='lgc'>:) ='strcls'>*who gets parsed how='strcls'>* ='lgc'>[='at'>#archive, ='at'>#="trms">articulation, ='at'>#="trms">storytelling='lgc'>] (and thinking about what it means to take up these ="trms">relationships in cultures saturated with ="trms">science and ="trms">technology)
="frds scrmbld">Xiri was doing her research with ="trms">categories of victim and opressor, and now they suddenly disappeared from her work. that ="trms">category change or ="trms">vocabulary change was suspiciously effortless
='strcls'>*re="trms">membering is an extremely creative practice (-note to ="frds scrmbld">Hoda-)
="trms">memories are like ecotone کناربوم (="trms">transition area between two adjacent eco="trms">systems)
="large lg22" stl="font-size:103%">
='at'>#(very important concept partly shaped by practices of ="ppl">Darwin into our lives='lgc'>:) “collect” ='lgc'>='lgc'>--> lies (necessary='qstn'>?)
the frenzy of the 1700 of surveying ="trms">nature and collecting speciment ='lgc'>='lgc'>==> bioinfomatic
‘collect’ promises nontransformation
='lgc'>='lgc'>--> ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors of archive, information-intense ways of thinking about life on earth
='strcls'>*“de="trms">monstration” coined by ="trms">science
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(with Scout ="ppl">="ppl">Calvert) the ways the digital ="trms">apparatuses are working, and the kinds of tensions and creativities between the cyber infrastructures and the other kinds informational management discourses displace other ="trms">book discourses ='strcls'>*** ='lgc'>='lgc'>--> ="trms">categories explode in library practice
='lgc'>[="ppl">="ppl">Calvert donig brilliant discourse analysis of library ="trms">sciences ='lgc'>='lgc'>--> has direct impact on practices of ="trms"nttrm="already,spread">reading='at'>#, ="trms">different kinds of knowers='lgc'>]
="trms">techno-biblio-capital='lgc'>: ="trms">techno-capital and library practices embedded in each other ='lgc'>='lgc'>-->='lgc'>{ ='lgc'>[='strcls'>*='lgc'>]="trms">technology='lgc'>: assemblages of people, computers, software, discourses, ="trms">techniques and workarounds that make them function; ='lgc'>[='strcls'>*='lgc'>]capital='lgc'>: a ="trms">social arrangement in which buyers of labor power are entitled to profits and the sellers of labor power to wages and all the effects entailed in that arrangement; ='lgc'>[='strcls'>*='lgc'>]="trms">techno-capital='lgc'>: ="trms">techniques, discourse and ="trms">technologies used to ="trms">naturalize and derive capital from information and information ="trms">technologies='lgc'>}
='strcls'>*curiosity='lgc'> = a small and local kind of ='strcls'>*freedom='lgc'>[= ="trms">agency within constrain ='lgc'>==enabling='lgc'>='lgc'>==> ="trms">skillful meanings='lgc'>], curiosity resists control and has the power to defeat one's favourite self-certainties, can also be commodified for ="trms">consumer culture specializing in providing private pleasure,
="trms">techno-capital objectivism='lgc'>: (neutrality of) collection developemnt and format choices ='lgc'>='lgc'>--> power-sensitive judgments
“we will engineer ourselves out of that” ='lgc'>='lgc'>--> naive ="trms">technological optimism; ='strcls'>*the ="trms">technological ="trms">question is cruicial to ="trms">questions of power and knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>*
="prgrph">-library ="trms">science tends to ="trms">position library as power-neutral spaces
="prgrph">-(="ppl">="ppl">Foucault='lgc'>: resistence to power is always ="trms">present)
“freedom to” is always disciplinary (because there is always a particular subject enjoying that) ='lgc'>[citizen of liberal democracy who exercises the freedom of re="trms">presentative government, so much as a ="trms">consumer who exercises freedom of choice of commodities='lgc'>]
patrons as constituent مولفه (='lgc'>='lgc'>==> new knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>+ themselves as knowers) ='lgc'>=/= seamless information ="trms">consumer discursively produced as an unmarked singular independent self-contained stable universal white male heteronormative ="trms">technophilic subject ='lgc'>[='lgc'><='lgc'>-- this donesn't realy exisit as a person, rather as discoursive productions='lgc'>]
(now) our electronic recreation is work='lgc'>: our every click is sur="trms">veilled, generating ="trms">data about our desires and curiosities that feeds back into our formation as ="trms">techno-capital subjects (='at'>@="frds scrmbld">Sven's enthusiasm with ="trms">social media='lgc'>--how can ="frds scrmbld">Sven has a real chance of producing resistance knowl="trms"nttrm="knowledge,Knowledge">edge='qstn'>?) ='lgc'>='lgc'>--> this is not freedom! (-an account of freedom for one entails reciprocal unfreedom for others) ='lgc'>='lgc'>--> mixtures of work and play in this new economy, (="ppl">="ppl">Calvert > ="ppl">="ppl">Bateson) the ="trms"nttrm="metaph,metamorph,metabol,metal">meta-="trms">communicative ="trms">nature of ='strcls'>*play='lgc'>[= strict rules with genuine freedom, the dual essence of play='lgc'>: curiosity and ="trms">relationality='lgc'>];
(="ppl">="ppl">Calvert arguing for) “knowl="trms"nttrm="knowledge,Knowledge">edge-makers” who engages in creation of ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges by activity adapting, processing and sharing knowl="trms"nttrm="knowledge,Knowledge">edge within the ="trms">ecology of library ='lgc'>='lgc'>~= ='strcls'>*bibliographic ="trms">apparatus='strcls'>*
(="ppl">="ppl">Calvert's heuristic device to ="trms">imagine what library practices might emerge='lgc'>:) imperfectly ="trms">literate constituent seekers
="prgrph">-a double consciousness of play, where cognitive sensation amid multiple ="trms">affectivities are continually teased between assertion and rejection
="prgrph">-a doubled unconscious connoisseurship of rea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list conventions pressured at new horizons
='lgc'>[="ppl">Katie ="ppl">King='lgc'>]
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(women's) mini-encounters with god ='lgc'>='lgc'>--> kind of ="trms">materiality of god that don't fit any of the available ="trms">categories
now-but-not-then quality of continuities
="ppl">="ppl">Haraway's deep commitment to the ties of ="trms">science and competence, pleasure, empowerment, (='lgc'>[='strcls'>*='lgc'>]="trms">science='lgc'>:) this ="trms">craft where you did this incredibly fragile, important, hard work of asking ="trms">questions of the ="trms">world in such a way that you might have half a chance of knowing if you are wrong='strcls'>***
you get it “there” ='lgc'>='lgc'>==> (you have a chance of) figuring out something else='strcls'>*
(sustainable life ways that involve) breeds ='lgc'>=/= factory farming
="ppl">="ppl">Haraway's problem with veganism's moral, who="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic, complex claim that they make on us (also a necessary kind of contemporary witness)='lgc'>: that people's practices with ="trms">animals as food and fiber and work ="trms">animals, turning into nothing but museum pieces at best. vegans deadly ="trms">imagination sometimes don't get what they kill='lgc'>: most kinds of ="trms">animals that have long ="trms">histories in close as="trms">sociation with people.
there is no ="trms">relationship to this ="trms">world that does not involve extensive killig (="ppl">="ppl">Haraway)
up-to-the-minute ="trms">technologies
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complicated issues around security ="trms">apparatuses and ="trms">different national struggles
="trms">histories of dispossession and genocide
“do you believe='qstn'>?"='lgc'> = "do you believe in a ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of dogma='qstn'>?”
totally wrong ="trms">question='lgc'>: do you believe in God='qstn'>?
='lgc'>[should i go to Berlin after ="nms">apass='qstn'>?='lgc'>] a parochial person دهاتی (in the pressure of the ="trms">seriously elite places)='lgc'>: you could be here, you could succeed here, but never belong here
="ppl">="ppl">Haraway's ‘="trms">literal’ makings='lgc'>:
="lsts lst1">•“companion” is about whom you are at table ="trms">literally='strcls'>*
="lsts lst1">•to be homo sapiens is to be in multi="trms">species ="trms">interdependencies ="trms">literally='strcls'>*
my issue with the image of the free floating meaning ="trms">network popular in artists’ thinking='lgc'>: yes meanings foreground and background. they swirl, but they don't swirl at random
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MOU (="trms">memorandum of understanding)='lgc'>='lgc'>-->='lgc'>{='at'>@="frds scrmbld">Esta ='lgc'>+ ="frds scrmbld">Zoumana ='lgc'>+ ="frds scrmbld">Hoda
='strcls'>*="trms">memorandum='lgc'>: ="trms">memo, reminder, note, تذکره ='lgc'>--='qstn'>?='lgc'>='lgc'>--> passport ='lgc'>: آنچه موجب یادآوری شود ='lgc'>='lgc'>--> آنچه موجب دخول شود
a legal document describing an agreement between parties less formal than a contract
='lgc'>[1994 U.S.-North Korea nuclear pact, the MOU between Bush and Kerry for 2004 debates,='lgc'>]
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batlagh باتلاق
it is (perhaps the most) important to help transform (your or my) ‘wounded-="trms">child’ to ‘="trms">wonder-="trms">child’ (='lgc'>='lgc'>--> ='at'>@="frds scrmbld">Hoda)
='lgc'>[the image of the ="trms">wonder-="trms">child in all ='mywrk'>my workings='lgc'>]='strcls'>***
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="lsts lst1">•accumulative='lgc'>: gradual increase as a whole, someone/something doing the accumulating, emphasis on the process of accumulating
="lsts lst1">•cumulative='lgc'>: nongradual successive additives, as="trms">sociated with that which is accumulated, emphasis on the result
ad- (“in addition”) plus cumulare, “heap up”, from cumulus, “heap”
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='lgc'>[we need='lgc'>] ability to move from ‘close attention’ to ‘="trms">gestures’ and actions on the ="trms">material ="trms">world, all the way to an as="trms">sortment of ‘artifacts’ able to enhance cognition, sensitivity, and ="trms">sociality
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="ppl">="ppl">Stewart
surge of signs ='lgc'>+ capital ='lgc'>+ sensoriums of public culture ='lgc'>='lgc'>--> ="trms">matter ='and'>& image
images, when circulating things, suddenly enter the senses ='lgc'>='lgc'>--> ="trms">literally make sense ='lgc'>='lgc'>==> look and smell of an incipient vitality ='lgc'>='lgc'>--> immanent intensity or force ='lgc'>~ ="trms">affect
='at'>#my coin='lgc'>: two-sidedness of things, virtual meeting actual, seeping ="trms"nttrm="knowledge,Knowledge">edge of potentiality
common sensate ="trms">affect ='lgc'>='lgc'>--> shock ='lgc'>='lgc'>--> “continuous trembling that haunts the stable gaze” ='lgc'>='lgc'>--> images and sensibilities that constantly exceed (reason, order, and common sense) ='at'>#telegram
="trms">Affect, is about something is happening, something capable of impact
="lsts lst1">•sometging half noted out of the corner of the eye
="lsts lst1">•something in the commonsense ="trms">world
="lsts lst1">•
(that which escapes/exceeds enclosure) ='lgc'>='lgc'>--> it can be put into words='lgc'>[='qstn'>?='lgc'>] ='lgc'>='lgc'>--> to become a figure of vitality and even freedom='lgc'>[='qstn'>?='lgc'>]='strcls'>*** ='at'>@="nms">Iranians
='lgc'>[i welcome the reprieve (rokhsat, رخصت, a temporary relief) from='lgc'>] ="trms">symbolic gridlock
“="trms">affect gathers its force to make image touch ="trms">matter” ='lgc'>='lgc'>--> image's power is the power of synaesthesia ='lgc'>=/= collection of named “feelings” (invented in discourses of morals, ideals, and known subjectivities)
(let's study how ='lgc'>[in ="nms">Iran='lgc'>] raw ="trms">materials are formed and exceeded ='lgc'>-- sudden and lingering intensity of things) (which darvaze/دروازه/gate we can't and which سوراخ سوزن / surakh-e suzan / hole of needle we pass through)
='lgc'>[i am having always multiple ="trms">books open, at least two, is that how connection occur for me='qstn'>? ='at'>#="trms">simultaneity='lgc'>]
(="ppl">="ppl">Stewart) “I re="trms">member ="trms">childhood as a collection of arresting images”
that hinge on sensory details and open ="trms">onto luminous s="trms">cenes of ="trms">affect ='lgc'>[='lgc'>='lgc'>--> Feherlofia/Fehérlófia 1981, Son of the White Horse film. (we must resist calling this film “psychedelic”)
“='lgc'>[...='lgc'>]family as a ="trms">viscerality through screen images of”
...sudden, repetitive eruption of images of alcoholism, accidents, violence, cancers
='strcls'>*="trms">technologies of family, church, law, and nation='strcls'>* (lay confident claim to ="trms">affect as a capturable content of known and expected “feelings,” but ="trms">affect itself='lgc'>--that which surges into view along the jumpy border of the actual and the virtual='lgc'>--is their raw ="trms">material and their only renewable resource. ="ppl">="ppl">Stewart)
(a sidestep='qstn'>? what) brings an uncanny, alien ="trms">presence into the field of vision
='strcls'>*an object insists on being seen='strcls'>* (through the tricks of trauma, through the seductions of compulsive beauty,, , ) ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> ="trms">aesthetic event of the senses ='lgc'>[='at'>@="frds scrmbld">Hoda='lgc'>]
="trms">spectacular graphics of disaster
watching='lgc'>: inhabiting the power of the tuned-in ="trms">spectator; becoming an active participant in ='lgc'>[TV's='lgc'>] logic of image (production and) recognition
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='lgc'>--='not'>✕='lgc'>='lgc'>--> catharsis of mean-spirited
='lgc'>--='not'>✕='lgc'>='lgc'>--> festering (cherkin چرکین) alienation
='lgc'>--='strcls'>*='lgc'>='lgc'>--> vitality of the game itself
the image on the screen ='lgc'><='lgc'>--(game)='lgc'>='lgc'>--> the walking simulacrum of ="trms">social life
the loop of the citizen as ="trms">consumer
='strcls'>***="trms">Mimesis in a State of Shock='strcls'>*** ='at'>@="frds scrmbld">Hoda
="prgrph">-the link between shock and a cushioned re="trms"nttrm="cluster,club">cluse is direct, seductive, and ="trms">mimetic
“When ="trms">affect makes its jump between the visible thing, the idea, and the ="trms">social sensibility, it can leave in its wake uncanny connections between otherwise disparate states of arrest, like shock and re="trms"nttrm="cluster,club">cluse گوشه نشينی” (="ppl">="ppl">Stewart)
='at'>@="frds scrmbld">Hoda='lgc'>: ="trms">affect jumps into view as the shock of an unassimilated trauma
cocoon room
holing up in your living room ='lgc'>='lgc'>==> “out there” ='lgc'>='lgc'>==> search for the arresting ="trms">presence
spectrality and concrete substance
(='qstn'>?when am i) “relaxing” the jumpy move of ="trms">affect
='strcls'>*="ppl">="ppl">Stewart's “jump of ="trms">affect”
tactile image ='lgc'>--(satisfies)='lgc'>='lgc'>--> move of ="trms">affect ='lgc'>--(actualizes)='lgc'>='lgc'>--> something tempting/haunting
="prgrph">-="trms">affecting ="trms">presence at rest
="prgrph">-='lgc'>[in glamour magazines='lgc'>] models frozen in time and space stare back at you in a s="trms">cene that ="trms">stages the jump from fantasy to actual body/image and back
="prgrph">-jump from ideal to ="trms">matter to ideal
="prgrph">-what to wear as the magic of ="trms">affect itself
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copy ='lgc'>='lgc'>~= contact
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movies, ads, malls, car phones, daydreams,
="trms">modernity's ="trms">mimetic machine
(“middle class” ='lgc'>[or what people thinking as “="nms">Iranians"='lgc'>] is not just a “norm” it is a) ='strcls'>*womblike space of ="trms">affect='strcls'>* (where sentimentality and ="trms">interiority becomes tactile, where ideals and ="trms">materiality grow to ="trms">excess,) (imploding under the weight of its own ="trms">literal ="trms">embodiment,,,)
="prgrph">-(it is an ="trms">affective space) where the hegemonic claim ='strcls'>*to channel trauma into beauty='strcls'>* is actualized='lgc'>:
="lsts lst1">•sensible, solid accumulation, family values, colorful decor, ="trms">techno-gadgets, daily lottery,
="lsts lst1">•constant stimulation of the senses (='lgc'>='lgc'>--> syn="trms">aesthetic images, sounds, touches, and smells)
="lsts lst1">•circuitry of circulation itself
تأثر ta'asor, نتیجهی عواطف natije-y avatef
="trms">affect (='lgc'>='lgc'>~= vitality/hope) ='lgc'>='lgc'>~/= (nightmare image of) soical entropy
the big, beautiful, basic, intensely sensate commodity-to-live-in
in ="nms">Iran='lgc'>:
="lsts lst1">•(the ‘public space’ or) “outside” ='lgc'>='lgc'>==> a “="trms">wilding” s="trms">cene of crime, chaos, ="trms">drug-addled ="trms">monsters, d="trms"nttrm="danger,stranger">anger, disease, and decay
="lsts lst1">•“inside” ='lgc'>--overflowing-with='lgc'>='lgc'>--> s="trms">cenes of ="trms">aesthetic connection
='lgc'>}='lgc'>='lgc'>--> ="trms">anxiety is the ground over which they (both) march
(="trms">modernist) image-="trms">affect of the new and clean and up-to-date
the feeling of being in the middle of something big and inevitable, watching it un="trms">fold
='at'>#my dreams
the labor of looking
“Movies made for women ="trms">imagine a picture='lgc'>--perfect s="trms">cene of an Inside='lgc'>--a Home filled with tangible objects that Mean or a Self filled with the intricate dramas of dreams launched, wounded, and finally satisfied or left behind. ="trms">Affect itself is laid out on the carpet like a beautiful fetish that it is okay to ="trms">love.”
(the ='at'>#telegram is littered with image-="trms">written signs of personal/public disaster)
the surge of ="trms">affect toward the s="trms">cene of abjection ='lgc'>='lgc'>--> abjection itself is felt as a contagion ='lgc'>='lgc'>--> Navid's comments turned into stickers
="prgrph">-fascination of catastrophe
="prgrph">-something pleads to be touched
="prgrph">-the act of looking at the telegram's forward='lgc'>: my desire is your desire and we are all together in the mass desire
="prgrph">-images on telegram offer ="trms">affects to ="trms">mime, lines of vitality to follow, intimate secrets to plumb, tips to imbibe for safety or good health or the search for things new and vibrant with collective envy
="prgrph">-browsing telegram, we're trudging the rough terrain of bodies, ="trms">sensuous accumulation, impact
“Sometimes when you hear someone scream it goes in one ear and out the other. Sometimes it passes ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right into the middle of your brain and gets stuck there.”
(cryptic and as) crystal clear as a scream
='lgc'>[a ="trms">question or something else='lgc'>] lodged in a tactile sensate ="trms">anxiety ='lgc'>='lgc'>--> ="trms">aesthetic s="trms">cene (of the senses) ='lgc'>='lgc'>--> s="trms">cene ='lgc'>='lgc'>--> shape
(="trms">anxiety has to do with the sensate and tactile and opens ="trms">onto asthetic)
(some do this all the time ='lgc'>[unknown shock of ="trms">anxiety in the morning='lgc'>]='lgc'>:) morning ='lgc'>='lgc'>--> mourning ='lgc'>='lgc'>--> sudden d="trms"nttrm="already,spread">read and start scanning () () ='lgc'>[='lgc'>], (trauma as an) everyday walking path
traumatic realism='lgc'>: a figuring that, like traumatic ="trms">memory, fails to re="trms">present the inflicting force as an object in a ="trms">symbolic order and therefore feels compelled to ="trms">literally re-="trms">present it over and over, ='strcls'>*miming the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal haunting impact.='strcls'>* (="ppl">="ppl">Stewart > Hal Foster)
="prgrph">-the subject surging to bear an ="trms">affect, surging toward an actualization, passionate connection of the subject who goes with the flow in an intoxicated moment (='lgc'>=/= sober distance)
(="frds scrmbld">Hoda's impact of) shocked subjectivity (='lgc'>='lgc'>--> the real understood as traumatic) ='lgc'>='lgc'>--> conjure up ="trms">memories of death ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">communal grieving
='lgc'>{referential vs. simulacral ="trms"nttrm="already,spread">readings ='at'>@="frds scrmbld">Hoda, ="frds scrmbld">Marialena (‘referential object for’ / ‘empathetic object in’ /or ‘criticality of’ ='lgc'>[='lgc'><='lgc'>-- i don't agree with these clear cuts of ”/"='lgc'>]; what is “the reality of suffering and death” (or “reality and suffering of death”) for ="frds scrmbld">Hoda='qstn'>? (="frds scrmbld">Xiri's ="trms">interest in her) object's “total ="trms">integration” into the political economy='lgc'>}
(="ppl">="ppl">Stewart's) signs of the senses
satisfaction in the making of sign-shrine
(="trms">question of satisfaction at ="frds scrmbld">Hoda='lgc'>:) satisfaction as a force, and end, in itself spoken through the b="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right, blunt, sensate ="trms">aesthetics of the sign
="prgrph">-something slashes ='lgc'>[= a wound made by cutting='lgc'>] at itself and spits at the ="trms">world (/ politics of slashing ='lgc'>='lgc'>--> ="trms">poetics of slashing / the young girls who “cut” themselves so they can feel alive or, ="trms">literally “come to their senses”) ='lgc'>-- dramas of surge and arrest ='lgc'>='lgc'>--> They do not ask for ="trms">interpretation or construct the subject who would assign them a meaning, ='lgc'>[they refuse='lgc'>] reference to “underlying ="trms">systems” of signification that make them ="trms"nttrm="already,spread">readable as texts
="prgrph">-something refuses to disappear
="prgrph">-(="frds scrmbld">Hoda's land is) the land of sheer circulations ='lgc'>='lgc'>--> (the ="trms">question of) equilibriums ='lgc'>='lgc'>--> how can she with her audience (let's say “we”) enter the un="trms">natural calm of another form of arrest='qstn'>? to feel the s="trms">cene resist synaesthesia
a state of the senses making contact with pen and paper (and matches)
(my enduring ="trms">love of watching images, my) optical eye
“='lgc'>[...='lgc'>] young ="trms">embodiments of a ="trms">modern middle-ground-in-the-making came face-to-face with an otherness that compelled a closer look” ='lgc'>='lgc'>--> violently ="trms">affective contact
surged toward the s="trms">cene of their confident ex="trms">citement
impact ='lgc'>='lgc'>==> the ="trms">social
='at'>#="trms">storytelling, compelled to repeat the event as the sentience of it still re="trms">verberated in their senses
a grounded ="trms">writing, that sends people bouncing, takes place as a threshold, hits the senses as a set of provocations, or ="trms">presents as ='strcls'>*a problematic sensed in circuits of reaction al="trms"nttrm="already,spread">ready set in motion='strcls'>* ='at'>@="nms">apass
(working with ="ppl">="ppl">Stewart) ="trms">writing ="trms">affect ='at'>#workshop
a practice of ="trms">writing ourselves into our ="trms">worlds as ='strcls'>*emergent and disparate ensembles='strcls'>* ='lgc'>='lgc'>--> we need the speculative concept of ="trms">worlding (a term that wins philosophy, criticism, digital studies, and cultural study) in ="nms">Tehran urgently
="prgrph">-the workshop offers a process of sharing, hearing, ="trms">questioning, and proposing='lgc'>--for oneself and for the sake of others ='lgc'>='lgc'>==> to start to think through a project or concept by working with words
="prgrph">-we will learning how to ="trms"nttrm="already,spread">read closely and to give feedback that is most useful for the ="trms">authors
="prgrph">-working with ="trms">questions='lgc'>:
="lsts lst1">•How do forms of ="trms">writing change cultural theory='qstn'>?
="lsts lst1">•What ="trms">questions do forms of ="trms">writing raise about subjects and objects, forms of attention, the possibility of thinking through description='qstn'>?
="lsts lst1">•How do you describe a s="trms">cene, a character, an event, a ="trms">situation, a collective sensibility, a ="trms">difference, a ="trms">world='qstn'>?
="lsts lst1">•What does it mean to add ="trms">density and texture to description='qstn'>?
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armies of ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors and metonymies that are to justify war
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“there is something quite special about the recently discovered entities such as climate. these entities cause us to reflect on our very place on Earth and in the ="trms">cosmos” ='lgc'>='lgc'>==> hyperobjects (“seem to force something on us”) ='lgc'>='lgc'>--> i say every object does that, and it is not recent='lgc'>: ="nms">="nms">ajayeb al makhlughat is about the description of that force
hyperobjects ="ppl">="ppl">Morton
="prgrph">-an object that is “hyper” in ="trms">relation to some other entity
="prgrph">-they are ="trms">viscous='lgc'>: they “stick” to beings that are involved with them
="prgrph">-they are “nonlocal” ='lgc'>: local manifestation of hyperobject ='lgc'>=/= hyperobject
="prgrph">-they exhibit their effects ="trms">interobjectively ='lgc'>: they can be detected in a space that consists of ="trms">inter="trms">relationships between ="trms">aesthetic properties of objects\
='lgc'>=/= apocalyptic environmentalism
='lgc'>=/= the possibility of transcendental leaps “outside” physical reality
='lgc'>=/= that we are “embedded” in a “life="trms">world”
high-dimrnsional phase space
invisible to humans for stretches of time
='lgc'>[='strcls'>*='lgc'>]hypocrisy ='lgc'><='lgc'>== the conditions of the impossibility of a ='lgc'>[='strcls'>*='lgc'>]="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">language= account for things while remaining uncontaminated by them, (='lgc'>='lgc'>~= an “outside”)
='lgc'>='lgc'>--> (="ppl">Lacanian truth='lgc'>:) “there is no ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">language” ='lgc'>=/= post="trms">modernism's “everything is a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor” ='lgc'>=/= some ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors are better than others ='lgc'>='lgc'>~= ='strcls'>*there is nowhere to stand outside of things='strcls'>*
the time of hyperobjects is a time of hypocrisy ='lgc'>=/= cynicism
='lgc'>[='strcls'>*='lgc'>]weakness ='lgc'><='lgc'>== the gap between ="trms">phenomenon and thing
='lgc'>[='strcls'>*='lgc'>]lameness ='lgc'><='lgc'>== the fact that all entities are fragile
="trms">imagination as='lgc'>:
="lsts lst1">•="ppl">Hume='lgc'>: a bundling of as="trms">sociations
="lsts lst1">•="ppl">Kant='lgc'>: the possibility for synthetic judgments a ="trms">priori
="lsts lst1">•object-oriented ="trms">ontology='lgc'>: immanence of thinking to the physical, radically displacing the human by insisting that my being is not everything it is cracked up to be='lgc'>--the being of a paper cup is as profound as mine
which hyperobject you are caught in='qstn'>?
image of ="trms">writing ='lgc'>='lgc'>--> shy, retiring octopuses that squirt out a dissembling (mask, cloak, vortäuschen) ink as they withdraw into the ="trms">ontological shadow
figure of ='strcls'>*mill='strcls'>* (the characters and ="trms">technologies and ideas of the ages mill around in a state of a mild, semiblissful confusion) ='lgc'>=/= ="frds scrmbld">Eszter's vortex
my intimate impressions “personal"='lgc'> = footprints of hyperobjects, distorted as they always must be by the entity in which they make their mark
="trms">situatedness is now a very uncanny place to be, like being the protagonist of a ="ppl">Wordsworth ="trms">poem of a character in Blade Runner
='strcls'>*cool impersonality of the ="trms">scientific ="trms">language='strcls'>* (now is deprived of its ideological status)
the concept of the ‘="trms">world’ is no longer operational
can we think environmentally without ='thdf'>the idea of ‘the end of the ="trms">world’='qstn'>?
(="ppl">="ppl">Morton asking for) a geophilosophy that doesn't think simply in terms of human events and human significance
="ppl">="ppl">Morton='lgc'>: global warming ='lgc'>=/= climate change
if one takes the ‘climate change’ as a substitute for ‘global warming’ is like “cultural change” as a substitute for Renaissance, or “change in living conditions” as a substitute for Holocaust
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acronyms, abbreviations='lgc'>:
="acrnms">dialoc دیالوک ='lgc'>='lgc'>--> decrease in appropriate levels of concern
="acrnms">tomas توماس ='lgc'>='lgc'>--> terrain of media and the ="trms">sociopolitical realm
="acrnms">cohhatg کوهاج ='lgc'>='lgc'>--> coincidence of human ="trms">history and terrestrial geology
="acrnms">hhatg حج ='lgc'>='lgc'>--> human ="trms">history and terrestrial geology
="acrnms">pb پی بی ='lgc'>='lgc'>--> philosophy's bandwidth
="acrnms">sdwa صدوا ='lgc'>='lgc'>--> substances decorated with accidents ='lgc'>='lgc'>-->
="acrnms">ldwa لدوا ='lgc'>='lgc'>--> lumps decorated with accidents ='lgc'>='lgc'>--> featureless lumps, and those things have accidental properties, like cupcakes decorated with colored sprinkles (arayesh آرایش) ='lgc'>}='lgc'>='lgc'>--> this thinking still continues, despite the fact that ‘thought has al="trms"nttrm="already,spread">ready made it irrelevant’ ='lgc'>='lgc'>--> ="acrnms">thamii تامی, (='thdf'>for example ="trms">birds for ="ppl">Attar are merely decorative features of ="ppl">Attar's ="trms">social, psychic, and philosophical space)
="acrnms">soth صوث ='lgc'>='lgc'>--> speculating outside of the human
="acrnms">sim سیم ='lgc'>='lgc'>--> small island of meaning
="acrnms">etimom اتیموم ='lgc'>='lgc'>--> everything is made of mind
="acrnms">hhbn هبن ='lgc'>='lgc'>--> hand-holding benevolent ="trms">narrator (-which is vanished)
(auto) ="acrnms">cad کد ='lgc'>='lgc'>--> (automatic) comforting ="trms">aesthetic distances
="acrnms">iockat ='lgc'>='lgc'>--> intentional objects commonly known as thoughts
="acrnms">atot آتو ='lgc'>='lgc'>--> (you only ever perceive your particular) ="trms">anthropo="trms">morphic ="trms">translations of things
="acrnms">ejich جیش ='lgc'>='lgc'>--> exhilarating jump into cognitive hyperspace ='lgc'>='lgc'>--> displacement that Copernicus or ="ppl">Derrida does
="acrnms">foe ='lgc'>='lgc'>--> fantasies of embeddedness ='lgc'>[='lgc'><='lgc'>-- ="trms">phenomenology ='lgc'><='lgc'>== grounding of ="ppl">Kant (begining in 1900)='lgc'>]
="acrnms">avaa اوا ='lgc'>='lgc'>--> a vertiginous anti="trms">literal ="trms">abyss
="acrnms">iwen ='lgc'>='lgc'>--> intimacy with existing nonhumans
="acrnms">mok ='lgc'>='lgc'>--> mathematization of knowing (='lgc'>='lgc'>--> ="ppl">Descartes, ="ppl">Newton) ='lgc'>='lgc'>==> hiding philosophical and ideological decisions made in acts of knowing ='lgc'>=/= ="trms">ontology (as a vital and contested political terrain)
="acrnms">icad ='lgc'>='lgc'>--> ideology of “the ="trms">consumer” and its “="trms">demands” (that capital then “meets”) ='lgc'>='lgc'>--> adventure of ="trms">modernity
="acrnms">fvod ='lgc'>='lgc'>--> from the viewpoint of “objective” description (a bad way of explicating the objects that are al="trms"nttrm="already,spread">ready here)
="acrnms">toc ='lgc'>='lgc'>--> troops of critique
="acrnms">towwk توک ='lgc'>='lgc'>--> ‘="trms">technology of what we know’ (="trms">techniques that decide the ="trms">differences between ‘what we know’ and ‘what is’. ="ppl">="ppl">Morton's hyperobject is a ="acrnms">towwk)
="acrnms">usoc ='lgc'>='lgc'>--> uncanny strangeness of existence (work of ="ppl">Heidegger)
="acrnms">lawot ='lgc'>='lgc'>--> (something is) ‘laying around in the workshop of thinking’ (let's reuse what appears to be broken ="acrnms">lawot)
visist='lgc'> = visit ='lgc'>+ resist
cor="trms">relationism='lgc'>: ='thdf'>the notion that philosophy can only talk within a narrow bandwidth, restricted to the human-="trms">world correlate ='lgc'>: meaning is only possible between a human mind and ‘what it thinks'='lgc'> = its “objects” (flimsy شل و ول and tenuous رفيق as they are) ='lgc'>='lgc'>~-> the light on in the fridge when you close the door
="prgrph">-="ppl">Heidegger (towering through) is a cor="trms">relationist who asserts that without Dasein, it makes no sense whatsoever to talk of the truth of things, which for him implies their very existence='lgc'>--for him idealism, not realism, holds the key to philosophy. (="ppl">Heidegger's tool-analysis='lgc'>: when ="trms">="trms">equipment='lgc'>--which for all intents and purposes could be anything at all='lgc'>--is functioning, or “executing” ='lgc'>[Vollzug='lgc'>], it withdraws from access ='lgc'>[Entzug='lgc'>]; that it is only when a tool is broken that it seems to become ="trms">present-at-hand ='lgc'>[vorhanden='lgc'>] ='lgc'>='lgc'>--> is this what ="frds scrmbld">Femke is proposing to ="nms">apass='qstn'>?)
="ppl">Descartes uncritically importing the very scholasticism his work undermined
='lgc'>[='strcls'>*='lgc'>]="trms">epistemology='lgc'>:
="lsts lst1">•how can i know what there are (or are not) real things='qstn'>?
="lsts lst1">•what gives me (or denies me) access to the real='qstn'>?
="lsts lst1">•what defines the possibility of access='qstn'>?
="lsts lst1">•what defines the possibility of possibility='qstn'>?
="lsts lst1">•Einstein discovered a rippling, flowing spacetime
="lsts lst1">•Tarkovsky discovered the ‘="trms">sensuous ="trms">material of film stock’ ='lgc'>='lgc'>--> ="acrnms">s="trms">soci
="lsts lst1">•="ppl">Husserl discovered something strange about the objects='lgc'>: no ="trms">matter how many times you turned around a cion, you never saw the other side as the other side ='lgc'>='lgc'>--> the ='at'>#coin had a dark side that was seemingly irreducible
="ppl">="ppl">Morton's (="trms">technology of what we know) hyperobject is his sense of an a="trms">symmetry between the in="trms">finite powers of cognition and the in="trms">finite bening of things, yet he doesn't evoke descriptive practices, which could be helpfull='lgc'>--he is missing something, here='lgc'>: “the gap between ="trms">phenomenon and thing yawns open, disturbing my sense of ="trms">presence and being in the ="trms">world.”
“='lgc'>[...='lgc'>] i cannot locate the gap between ="trms">phenomenon and thing anywhere in my given, ="trms">phenomenal, experiential, or indeed ="trms">scientific space” ='lgc'>='lgc'>--> ="frds scrmbld">Xiri's problem
he disagrees with='lgc'>: (from ="ppl">Plato up until ="ppl">Hume and ="ppl">Kant) that there is some kind of dotted line somewhere on a thing, saying “cut here” ='lgc'>--so he con="trms"nttrm="cluster,club">cludes='lgc'>: “things are themselves, but we can't point to them directly.” ='lgc'>=/= nonre="trms">presentational theory, ="ppl">="ppl">Stewart is much more useful. we can see ="ppl">="ppl">Morton's taste for (a masculine) ="trms">sublime in modeling his hyperobjects
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flat ="trms">ontology='lgc'>: there is hardly any ="trms">difference between a person and a pincushion. and ="trms">relationships between them, in="trms"nttrm="cluster,club">cluding ="trms">causal ones, must be vicarious (نيابتى) and hence ="trms">aesthetic in ="trms">nature
(no) realism that only bases its findings on “ontic” ="trms">data
="trms">scientific discoveries are necessarily based on a decision about what real things are
='strcls'>*disaster ='lgc'>[="trms">ontologic='lgc'>] taking place against a stable background ='lgc'>[ontic='lgc'>]='strcls'>*
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