[...]azkirat تذکره is the ="trms">stories of the intensity of their being, actualization, and certainty of effect
(="ppl">Attar's stuff, ="trms">articulate ="ppl">="ppl">Sadra)
saryan-e vojud سریان وجود, ='strcls'>*flow of being='strcls'>* (across the perceptible entities we encounter='lgc'>:) ='lgc'>[the ="trms">imaginal power working through them:='lgc'>]
="lsts lst1">•hear a person's say
="lsts lst1">•notice a weed growing
="lsts lst1">•smelling a...
="lsts lst1">•cognizing an image...
="lsts lst1">•touching a pig's nose ='lgc'>[San'anian='lgc'>]
="lsts lst1">•
bodily senses can contact the divine ="trms">presence, make contact, make a call (in ="ppl">Hafez, San'an's miscall)
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="lsts lst1">•the ="trms">imaginal realm is populated by singularities, every changing and in="trms">finite
="lsts lst1">•the ="trms">imaginal faculty is of extreme ="trms">presence, of intensification
(in this case ‘realm’ and ‘faculty’ bleed into each other's ="trms">categories)
(let's get) creatively ="trms">imaginal
accurate and attractive
='strcls'>***="trms">imagination is (de="trms">finitely) not closing your eyes and dreaming, but being completely ="trms">present to the ="trms">world, committed to it and ="trms">affected by it='strcls'>*** (to perceive something in its intense singularity)
مشاهده moshahede='lgc'> = contemplation
the infinate flux of visible ="trms">phenomena (Kracauer)
قلمکار calico-="trms">world
چلوار
kaleidoscopic mountains
what was ="ppl">="ppl">Sadra looking (moshahede) at='qstn'>?
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="lsts lst1">•linear modeling of time ='lgc'>='lgc'>--> clock time
="lsts lst1">•intensive model of time ='lgc'>='lgc'>==> movement across the “real” axis
effectively panpsychist='lgc'>: every entity is conscious, has a soul, and potential to intensify; minds in a ="trms">world of minds
="ppl">Whitehead's concept of transformative togetherness
="trms">ontological vitalism='lgc'>: exist ='lgc'>='lgc'>==> consciousness
reality precedes abstraction ='lgc'>='lgc'>-->
for ="ppl">="ppl">Sadra “point of view” is a distraction (for vojud وجود)
="lsts lst1">•perspectives
="lsts lst1">•names
="lsts lst1">•quiddity
='lgc'>='lgc'>--> because the ="trms">positing of names and description is in cor="trms">respondence to concepts and universal meanings, not in cor="trms">respondence to existential identities and external/concrete forms (="ppl">="ppl">Sadra)
='lgc'>=/= ="ppl">Avital and ="ppl">Kohn ='lgc'>='lgc'>--> but they do in amazonian forest ="trms">semiotics
='lgc'>='lgc'>--> my point of departure with ="ppl">="ppl">Sadra. i am tracing trans="trms">figurative signs of the flesh in practices of ="trms">storytelling ='lgc'>--(or not)='lgc'>='lgc'>--> ="ppl">="ppl">Sadra emphasizes that ="trms">imagination is better able to grasp Being='lgc'>: concepts are too static to capture/grasp the act of being (='lgc'>='lgc'>--> are they='qstn'>?! we have to deal with them anyway='lgc'>: ="trms">wild facts, ="trms">fables of practice, images are concepts, etc.)
ماهيت quiddity ='lgc'>='lgc'>--> that which is understood (='lgc'>=/= being ='lgc'>='lgc'>--> that which is experienced)
quiddity in ="ppl">="ppl">Sadra is like the habits that ="ppl">Peirce and ="ppl">Bergson grudgingly accept as necessary for thought, though they need to be swept away for creativity to emerge. hence the importance of intuition for ="ppl">Bergson and ="ppl">="ppl">Sadra, and of induction for ="ppl">Peirce. (="ppl">="ppl">Marks)
='lgc'>}='lgc'>='lgc'>--> (my departure='lgc'>:) a point of research branch for me='lgc'>: “to swept away quiddity”, is another ="trms">story possible='qstn'>?
images have the power to multiply ='lgc'>='lgc'>--> and other “sticky” things='qstn'>?
(like ="ppl">="ppl">Sadra and ="ppl">="ppl">Marks) i also prefer images that do not simply confirm general ="trms">categories of what can be thought but undermine them with singularities that stimulate the ="trms">imagination (='lgc'>=/= The Black Mirror tv series)
(destructive delusions, ideological images,) true visions and ="trms">hallucinations ='lgc'>='lgc'>--> the disappointment in hearing the deja vu
="prgrph">-deja vu is the dream of re="trms">membering
the divine outside
an immanentized ="trms">imaginal real to be the source of truthful visions
to ="trms"nttrm="already,spread">read Qur'an (or any text) as if it has been revealed to you
the visions of the ="trms">imaginal are nonstatice images of things in their act of becoming
="prgrph">-is my ="nms">ajayeb a ="trms">modern ="trms">interpreter of the islamic ="trms">imaginal realm='qstn'>?
the ="nms">ajayeb is about the lesser elite stances of the islamicated ="trms">imagination ='lgc'>='lgc'>--> the ="trms">imaginal ="trms">ecological consciousness
='lgc'>[title='lgc'>]
='strcls'>*="trms">imagination in rational thought ='lgc'>[logocentrism='lgc'>]='lgc'>:
myth, ="trms">symbol, and ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors used as part of rational dialogue
='lgc'>--='not'>✕='lgc'>='lgc'>--> other ways of bringing the unthought ='lgc'>[beyond='lgc'>] into the thinkable ='lgc'>}='lgc'>='lgc'>--> ="nms">tasavof
='lgc'>--='not'>✕='lgc'>='lgc'>--> other ways of bringing the far into the wondrous (='lgc'>~ the active ="trms">imaginal) ='lgc'>='lgc'>==> as a basis for practical concepts ='lgc'>}='lgc'>='lgc'>--> ="nms">ajayeb
='lgc'>}='lgc'>='lgc'>--> beyond the official discourse
a time-="trms">specific (="trms">contingent) truth that intensifies as more people engage with it
='lgc'>[like all the concepts and ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors we are working and patterning in ="nms">apass='lgc'>]
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Malabou's plasticity (='lgc'><='lgc'>--='not'>✕='lgc'>-- différance)
the subject is plastic (='lgc'>='lgc'>~= malleable, ='lgc'>=/= elastic), it never springs back into its o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal form, it can explode
='lgc'>[we are now dealing with a (highly adaptable, flexible, and disciplined) rational autonomous subject in a post-industrial and global ="trms">world='lgc'>]
="trms">neuronal subject
mojud-e dahri-e ma'ghul
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='lgc'>[...='lgc'>] اسم اعظمِ
esme a'zam
reality has an autor ='lgc'>='lgc'>--> ="trms">author always has a proper name
="frds scrmbld"nttrm="Alice,Shariati">Alice (in ="trms">wonderland)='lgc'>: words can have many meanings
="ppl">="ppl">Haraway='lgc'>: the ="trms">question is='lgc'>: which one (of many meanings) is to be ='lgc'>{the master (meaning)='lgc'>}='lgc'>='lgc'>--> problem of art criticism in ="nms">iran ='lgc'>='lgc'>--> ='strcls'>*let's resource ="trms">aesthetics='strcls'>* / in ="nms">iran we need more “making-with” and “make-kin” rather than “criticize” or “grounding” (of criticism) or...
='lgc'>[='strcls'>*='lgc'>]master='lgc'>: one with power to dispose something, male head of house, conqueror, a man ="trms">skilled in something ='lgc'>='lgc'>--> ='strcls'>*one holding this title='strcls'>*
='lgc'>='lgc'>-->='lgc'>[='strcls'>*='lgc'>]to ="trms">author='lgc'>: to have the power to o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate, to name ='lgc'>[='at'>#Beyzai seeking to produce ="trms">natural ="nms">iranian knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>] (="ppl">Sohrevardi who learned to ="trms">write and speak, also must decipher a text, the ="trms">book of ="trms">nature, ="trms">authored legitimately by islamicated in="trms">heritances...)
="prgrph">-="ppl">="ppl">Haraway discussing women's travail to construct a voice, to have ="trms">authority, to ="trms">author a text, to tell a ="trms">story
="prgrph">-modes of telling (that we adopt in our attempt to produce ="trms">authority)
(اسم اعظم esme a'zam ='lgc'>='lgc'>-->) knowers='lgc'>--on top ='lgc'>='lgc'>--> (usual tricks) to recede while substituting a fetish (of self) ='lgc'>--='not'>✕='lgc'>='lgc'>--> subject and object can cohabit without the master-slave domination
sexist ="trms">science
='qstn'>?am i laying='lgc'>: a foundation for an ="trms">epistemological ='lgc'>[...='lgc'>]
='qstn'>?do ="nms">iranians need this='lgc'>:
="lsts lst1">•theories which are the ="trms">heritage of ="trms">Greek ="trms">science (and of the ="trms">scientific revolution of the 17th century)
="lsts lst1">•an ="trms">epistemology (informing our inquiries) be a family ="trms">member to existing theories (of re="trms">presentation and philosophical-realism ='lgc'>[that which Holakouee promotes for “="trms">modern” ="nms">iranian='lgc'>]) (='lgc'>='lgc'>--> to avoid the problem of ="trms">epistemological anarchism='lgc'>: an ="trms">epistemology that justifies not taking a stand on the ="trms">nature of things is of little use to women trying ='strcls'>**to build a shared politics='strcls'>** ='lgc'>[="frds scrmbld">Mehdi is angry at the sculpture ="trms">community because they ="trms">embody that fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure='lgc'>])
="lsts lst1">•(to adopt) a radical form of ="trms">epistemology that denies the possibility of access to a real ="trms">world and an objective standpoint
="lsts lst1">•noninvasive knowing (such as ="ppl">Sa'di) and pre="trms">diction and control (='at'>#="ppl">Olearius)
="lsts lst1">•(="trms">authority and power, as Beyzai is after,) to name/give the ="trms">world a new identity, a new ="trms">story
="lsts lst1">•accurate rendering of an idio="trms">syncratic process of sensory overlap and as="trms">sociation
="lsts lst1">•
="lsts lst1">•
='lgc'>[='strcls'>*='lgc'>]biology='lgc'>: ="trms">modern o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin ="trms">story
biology tell tales about o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins, about genesis, and about ="trms">nature
biologizing
='lgc'>[what is the word made of, what is the flesh made of='lgc'>]
='strcls'>***(="ppl">="ppl">Haraway highlights) an in="trms">herited knowl="trms"nttrm="knowledge,Knowledge">edge through the paternal line='lgc'>: the ='strcls'>*word='strcls'>* was ="ppl">Aristotle's Galileo's Bacon's ="ppl">Newton's Linnaeus's ="ppl">Darwin's; the ='strcls'>*flesh='strcls'>* was woman's ='lgc'>='lgc'>--> and the word was made flesh, ="trms">naturally
(in Europe, from 15th to 18th century, transformations of ='lgc'>[both='lgc'>] ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors ='lgc'>[and ="trms">social ="trms">systems='lgc'>]='lgc'>:) female ="trms">nature ='lgc'>--from='lgc'>='lgc'>--> nurturing mother ='lgc'>--to='lgc'>='lgc'>--> patient-resournce
='lgc'>='lgc'>--> capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list forms of patriarchy='lgc'>: ='strcls'>*merchant تاجر seeing dialectic of apocalypse='strcls'>* (TV series such as West ="trms">World, etc.)
='lgc'>[the ="trms">book of ="trms">nature='lgc'>]
="trms">nature is ="trms">authored (by somebody)
(power ='lgc'>+) autorship ='lgc'>==(fabricates)='lgc'>='lgc'>==> reality
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Milton's justification of the ways of God, ='lgc'>[to tell ="trms">stories='lgc'>]
='strcls'>*(how many times we='lgc'>[='qstn'>?='lgc'>] are) forced to ="trms"nttrm="already,spread">read a ="trms">book in a ="trms">language that signifies our lack, our ="trms">difference='strcls'>*
two ="trms">rhetorical strategies for contesting (جنگیدن برای) a voice (-to set the terms of speech that define good knowl="trms"nttrm="knowledge,Knowledge">edge)='lgc'>:
="lstsrd">1- re="trms">interpreted the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin ="trms">story to get it ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right the second time
="lstsrd">2- rebelliously proclaimed a totally new ="trms">story
(="ppl">Olearius does the same with ="nms">iran and his european audience,) ='lgc'>[="ppl">="ppl">Haraway on='lgc'>] Barash “reveal to the popular audience the inner voice of biology, the cake of ="trms">nature under the icing of culture, the biogrammer of genes structuring the message of the organism='lgc'>--all that ="trms">modern people structuring the message of the organism='lgc'>--all so that ="trms">modern people might come to know themselves and fulfill their potential. Barash maintains that biology is the most powerful tool in the humanist project to know and achieve the self.”
phallic ="trms">language
="trms">sociobiologica reasoning (='lgc'><='lgc'>-- so dominant)
="ppl">="ppl">Star Trek ='lgc'>='lgc'>--> ="trms">sociobiology promises more than knowl="trms"nttrm="knowledge,Knowledge">edge of the self; it also promises, like all humanisms, human unity, a real togetherness of ="trms">nature beneath the merely ="trms">verbal icing of culture
in the (="trms">rhetoric of persuasion by) patriline ='lgc'>[/ patrilineal naming='lgc'>] of ="trms">sociobiology ='lgc'>='lgc'>--> ='lgc'>[the “ultimate message” of ="trms">sociobiology in='lgc'>] (Planet of The Apes, Terminator,) ="ppl">="ppl">Star Trek='lgc'>:
="lsts lst1">•a doctrine of necessary biological determinism of all the chief forms of domination which are especially driven by the motors of ruthless competition and dominance
="lsts lst1">•(the identification of) the proper expert
="lsts lst1">•cracking the ="trms">code of ="trms">nature's secret voice
="lsts lst1">•='strcls'>*knowing how to ="trms"nttrm="already,spread">read the word, how to access the value of the coin ='lgc'>==gives='lgc'>='lgc'>==> the power of determination to those who use those tools='strcls'>*
='strcls'>***(='qstn'>?how and which objects of knowl="trms"nttrm="knowledge,Knowledge">edge become/are) a tool in the search for the self ='lgc'>='lgc'>--> ending regularly in the discovery of the totalitarian object='lgc'>: ="trms">nature, gene, word
='at'>@="frds scrmbld">Nicolas ='lgc'>{(the ="trms">question of) sulf-fulfillment made possible by revealing the common coin, the medium of exchange, the equivalent that defines reality, the generator of meaning='lgc'>}
skin-encapsulated egos
(epidermis)
="trms">code-gene-coin-word
(in Barash's evolutionary biology='lgc'>:) parental investment ='lgc'><='lgc'>='lgc'>--> cost-benefit analysis
(capillarity of power ="trms">relations)
the import of the ="trms">questions
='strcls'>****
the ="trms">rhetoric of expert ='lgc'>='lgc'>--> the expert touching the elephant ='lgc'>='lgc'>-->='lgc'>{"the experts, then, were assembled to mediate and ="trms">interpret the marital squabble between scince and humanism and to show their higher unity. and they spoke='lgc'>--individually, ="trms">authoratively, joined in debate by the power of editors and panel moderators='lgc'>--in the ="trms">rhetoric to which we have his version of the ="trms">history of ="trms">science adopted, so that the legitimate lineage could be established.”
logic of __='lgc'>[domination, determinism, , ,='lgc'>] embeded in (="trms">fashioning) the tool of __='lgc'>[word, , ,='lgc'>]
red-baiting='lgc'>: those who oppose the truth of a selfish ="trms">world are self-deceiving MArxists
setting the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal terms of discourse ='lgc'><='lgc'>-- dont't!
="trms">rhetorical in="trms">heritance (='lgc'><='lgc'>-- ='mywrk'>my research)
somatize our oppression. ='at'>@="frds scrmbld">Hoda
“what we must begin to give voice to as ="trms">scientists and feminists is that there is no such thing, or place, as underneath it all.” (="ppl">Leigh ="ppl">="ppl">Star)
(='at'>@="nms">apass) locus for research='lgc'>: us who speak to each other is the changing, moving, complex web of our ="trms">interactions, in light of the ="trms">language, power structures, ="trms">natural environments (="trms">internal and external), and beliefs that weave it in time
='at'>@="frds scrmbld">Marialena, (strategies emerging from/for) ...feminists to begin with the ="trms">heritage of names in a patriarchal voice
Museum of Comparative ="trms">Zoology
='strcls'>* facts are theory laden ='lgc'>='lgc'>--> theories are value laden ='lgc'>='lgc'>--> values are ="trms">history laden ='strcls'>*
="lsts lst1">•="trms">animal model research is full of illogical shoddy evidence and special pleading (Lila Leibowitz ='and'>& Ruth Bleier)
="lsts lst1">•="trms">relations of aggression and gender (Freda Salzman)
="lsts lst1">•similarities in ="trms">sociobiology and bio="trms">sociology (Marian Lowe ='and'>& Ruth Habbard)
="lsts lst1">•lateralization in ="trms">neurophysiology (="ppl">Leigh ="ppl">="ppl">Star)
="lsts lst1">•medicalization of moral-political issues through transsexual surgery (Janice Raymond)
="lsts lst1">•='strcls'>**everything is a cultural institution='strcls'>** (="trms">animal studies applied to humans, ="trms">science is a cultural institution)
="lsts lst1">•up="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right stance and times of divergence between ape and hominid lines have been arenas of mortal combat in evolutionary theory more than once
how ="trms">science becomes official
“evidence becomes a hero of mine”
the heavy hero's burden of telling the hard truth ='lgc'>='lgc'>--> a ="trms">story sold well in ="nms">iran's intellectualism
(i have become ="trms">interested instead in extended bibliographies, ='strcls'>*to see our alternatives='strcls'>*)
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خیس خیس
="trms">language plays a major role in generating reality ='lgc'>='lgc'>--> what plays major role in generating reality and legitimator of new realities in ="nms">iran='qstn'>?
research ="trms">question of ="trms">storytelling='lgc'>:
='strcls'>***what are the rules of ="trms">interpretation that make any ="trms">story unequivocally ="trms"nttrm="already,spread">readable='qstn'>?
(="ppl">="ppl">Haraway shows) the ="trms">epistemological and political problems of humanism and realism latent (or patent) in feminism
two things i am teaching myself (since 3 or 4 years)='lgc'>:
="lstsrd">1- how to hold someone else's speech ='lgc'>='lgc'>--> دیگری چه گفت؟
="lstsrd">2- how to sustain a discussion ='lgc'>='lgc'>--> چطور بحث را عوض نکردن؟
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='strcls'>*bad geography='lgc'>: insult, tohin, similar to trauma, they don't have an concret external object (yet they create them), it is a register of an event, ="trms">affectual implosion of a percept
insult dones't exist out there, (tohin kardan vojud khareji nadarad), it is in the inside ='lgc'>='lgc'>--> is that why ="nms">tasavof works and labors with insult='qstn'>?
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(also in ="nms">apass, dancers and choreographers, are the ="trms">children of ="trms">modernism art of De Kooning) reaching inward to find within the body that ="trms">sublime thing (="ppl">Deleuze calls) the ='strcls'>*figural='strcls'>* ='lgc'>[='lgc'>=/= (="nms">iranian miniature's) ="trms">sublimity of the in="trms">finite (='lgc'><='lgc'>-- ="frds scrmbld">Aela testing this, under ‘mysticism'='lgc'>='lgc'>~-> state of constant openness ='lgc'>='lgc'>==> transformative ="trms">relation between self and other)='lgc'>]
we can trace the (seductive power of) fana فنا in contemporary media art (="frds scrmbld">Hoda's ="trms">sublime digital-rhythmic ="trms">embodiments='qstn'>? ='lgc'>='lgc'>--> transcendental desires remain ="trms">questionable)
doctrine of the minimal='lgc'>: smallest unit is the atom or point ='lgc'>=/=
doctrine of Zaher/Baten='lgc'>: smallest unit is the ="trms">fold='strcls'>*** ='lgc'>='lgc'>==> ="trms">zoo="trms">morphic ="trms">writing, in="trms">finitesimal
(mysticism='lgc'>:) a ="trms">system of ="trms">measurement based (not on the point, rather) on the ="trms">fold
="ppl">="ppl">Star Trek ='lgc'>='lgc'>--> extensive universe of the in="trms">finite ='lgc'>=/=
="nms">tasavof ='lgc'>='lgc'>--> intensive universe of the in="trms">finitesimal
apotropaic, turning away evil ='lgc'>='lgc'>~=
="trms">memory sticks, ward off the fear of ="trms">data loss
...the letter ceases to be a ='strcls'>*figure='strcls'>* and becomes a ='strcls'>*field='strcls'>*
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='at'>#comparative ="trms"nttrm="already,spread">reading of Hedayat's The Bene="trms">dictions (Afringan آفرینگان) and ="ppl">Sohrevardi's ghorbat gharbia (رساله غربةالغربیة)
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='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali's knowl="trms"nttrm="knowledge,Knowledge">edge is like ‘face recognition’ (='lgc'>~ cannot say how he cognizes a “know” yet he does)
="frds scrmbld"nttrm="Alice,Shariati">Ali='lgc'>: daneshe hozuri ='lgc'>+ politics (which is a secular know="trms"nttrm="knowledge,Knowledge">edge, Sachlich, based on scales, ="trms">measures, and divisions)
='strcls'>*intellect (='qstn'>? can never be merely='lgc'>:)
non-pro="trms">positional knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>~= daneshe hozuri دانش حضوری
='lgc'>='lgc'>~-> ='thdf'>the idea of non-mediation and direct awareness ='lgc'>='lgc'>~-> ="trms">internal ="trms">memory (='lgc'>='lgc'>~->='qstn'>? belief)
='lgc'>=/= descriptive knowl="trms"nttrm="knowledge,Knowledge">edge, pro="trms">positional knowl="trms"nttrm="knowledge,Knowledge">edge, knowl="trms"nttrm="knowledge,Knowledge">edge of pro="trms">positions (“know-that”) ='lgc'>='lgc'>~-> explicit knowing ='lgc'><='lgc'>-- why am i practicing this='qstn'>? (i say things like “this is this...”) and yet not transfering without the ‘knowing subject’ (depending on close ="trms">interaction, shared understanding, trust, and even ="trms">love. in combination with my performances that are like that, thinking on the fly ='lgc'>=/= storage and retrieval of conceptual knowl="trms"nttrm="knowledge,Knowledge">edge) ='lgc'>[in ="nms">ajayeb.net i pretend i am ="trms">coding ="trms">articulated knowl="trms"nttrm="knowledge,Knowledge">edge in explicit aggregation and appropriable without the ‘knowing subject’ but it is not. it is also part of something personal, distributive, and contextual='lgc'>], ='lgc'>[my education in setar was tacit and cognitive apprenticeship, ="trms">situated cognition,='lgc'>]
='lgc'>=/= “know-how”, procedural knowl="trms"nttrm="knowledge,Knowledge">edge, tacit ='lgc'>='lgc'>--> ="trms">embodied characteristic of the expert who acts without explicitly reflecting on conditions of its involvement (body's nervous ="trms">system ='lgc'>+ endocrine ="trms">system دستگاه درونریز)
“know-who” (knowl="trms"nttrm="knowledge,Knowledge">edge of ="trms">networks)
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(="ppl">="ppl">Gibson's) affordance ='lgc'>='lgc'>--> ="trms">relational account of perception (='lgc'>=/= en="trms">coding of environmental features into the perceiver's mind), preconditions for activity
(effects ='lgc'>=/=) effectivity='lgc'>: abilities that[...]