[...] /> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>biology<lgc clss='lgc'>:lgc> lss="trms">modern olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin lss="trms">story
biology tell tales about olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins, about genesis, and about lss="trms">nature

biologizing


<lgc clss='lgc'>[lgc>what is the word made of, what is the flesh made of<lgc clss='lgc'>]lgc>
ls clss='strcls'>***ls>(l clss="ppl">l clss="ppl">Harawayl>l> highlights) an inlss="trms">herited knowllss="trms"nttrm="knowledge,Knowledge">edge through the paternal line<lgc clss='lgc'>:lgc> the ls clss='strcls'>*ls>wordls clss='strcls'>*ls> was l clss="ppl">Aristotll>e's Galileo's Bacon's l clss="ppl">Newtonl>'s lss='trgt hghlght 1'href='?q=L'>Linnaeus's l clss="ppl">Darwinl>'s; the ls clss='strcls'>*ls>fleshls clss='strcls'>*ls> was woman's <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> and the word was made flesh, lss="trms">naturally

(in Europe, from 15th to 18th century, transformations of <lgc clss='lgc'>[lgc>both<lgc clss='lgc'>]lgc> lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphors <lgc clss='lgc'>[lgc>and lss="trms">social lss="trms">systems<lgc clss='lgc'>]lgc><lgc clss='lgc'>:lgc>) female lss="trms">nature <lgc clss='lgc'>--lgc>from<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> nurturing mother <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> patient-resournce
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> capitalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list forms of patriarchy<lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>merchant تاجر seeing dialectic of apocalypsels clss='strcls'>*ls> (TV series such as West lss="trms">World, etc.)

<lrg clss="large lg2" stl="font-size:110%">
<lgc clss='lgc'>[lgc>the lss="trms">book of lss="trms">nature<lgc clss='lgc'>]lgc>
lss="trms">nature is lss="trms">authored (by somebody)
lrg>
(power <lgc clss='lgc'>+lgc>) autorship <lgc clss='lgc'>==lgc>(fabricates)<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> reality


Milton's justification of the ways of God, <lgc clss='lgc'>[lgc>to tell lss="trms">stories<lgc clss='lgc'>]lgc>

ls clss='strcls'>*ls>(how many times we<lgc clss='lgc'>[lgc>lss='qstn'>?<lgc clss='lgc'>]lgc> are) forced to lss="trms"nttrm="already,spread">read a lss="trms">book in a lss="trms">language that signifies our lack, our lss="trms">differencels clss='strcls'>*ls>

two lss="trms">rhetorical strategies for contesting (جنگیدن برای) a voice (-to set the terms of speech that define good knowllss="trms"nttrm="knowledge,Knowledge">edge)<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1- relss="trms">interpreted the olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin lss="trms">story to get it lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right the second time
lstsrd> <lstsrd clss="lstsrd">2- rebelliously proclaimed a totally new lss="trms">story
lstsrd>

(l clss="ppl">Oleariusl> does the same with lss="nms">iran and his european audience,) <lgc clss='lgc'>[lgc>l clss="ppl">l clss="ppl">Harawayl>l> on<lgc clss='lgc'>]lgc> Barash “reveal to the popular audience the inner voice of biology, the cake of lss="trms">nature under the icing of culture, the biogrammer of genes structuring the message of the organism<lgc clss='lgc'>--lgc>all that lss="trms">modern people structuring the message of the organism<lgc clss='lgc'>--lgc>all so that lss="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 lss="trms">language


lss="trms">sociobiologica reasoning (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> so dominant)

l clss="ppl">l clss="ppl">Starl>l> Trek <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">sociobiology promises more than knowllss="trms"nttrm="knowledge,Knowledge">edge of the self; it also promises, like all humanisms, human unity, a real togetherness of lss="trms">nature beneath the merely lss="trms">verbal icing of culture
in the (lss="trms">rhetoric of persuasion by) patriline <lgc clss='lgc'>[lgc>/ patrilineal naming<lgc clss='lgc'>]lgc> of lss="trms">sociobiology <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>the “ultimate message” of lss="trms">sociobiology in<lgc clss='lgc'>]lgc> (Planet of The Apes, Terminator,) l clss="ppl">l clss="ppl">Starl>l> Trek<lgc clss='lgc'>:lgc>
<lsts clss="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> <lsts clss="lsts lst1">•(the identification of) the proper expert
lsts> <lsts clss="lsts lst1">•cracking the lss="trms">code of lss="trms">nature's secret voice
lsts> <lsts clss="lsts lst1">•ls clss='strcls'>*ls>knowing how to lss="trms"nttrm="already,spread">read the word, how to access the value of the coin <lgc clss='lgc'>==lgc>gives<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> the power of determination to those who use those toolsls clss='strcls'>*ls>
lsts> ls clss='strcls'>***ls>(lss='qstn'>?how and which objects of knowllss="trms"nttrm="knowledge,Knowledge">edge become/are) a tool in the search for the self <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ending regularly in the discovery of the totalitarian object<lgc clss='lgc'>:lgc> lss="trms">nature, gene, word

lss='at'>@lss="frds scrmbld">Nicolas <lgc clss='lgc'>{lgc>(the lss="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 clss='lgc'>}lgc>

skin-encapsulated egos
(epidermis)

lss="trms">code-gene-coin-word

(in Barash's evolutionary biology<lgc clss='lgc'>:lgc>) parental investment <lgc clss='lgc'><<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> cost-benefit analysis

(capillarity of power lss="trms">relations)

the import of the lss="trms">questions

ls clss='strcls'>****ls>
the lss="trms">rhetoric of expert <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the expert touching the elephant <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc><lgc clss='lgc'>{lgc>"the experts, then, were assembled to mediate and lss="trms">interpret the marital squabble between scince and humanism and to show their higher unity. and they spoke<lgc clss='lgc'>--lgc>individually, lss="trms">authoratively, joined in debate by the power of editors and panel moderators<lgc clss='lgc'>--lgc>in the lss="trms">rhetoric to which we have his version of the lss="trms">history of lss="trms">science adopted, so that the legitimate lineage could be established.”


logic of __<lgc clss='lgc'>[lgc>domination, determinism, , ,<lgc clss='lgc'>]lgc> embeded in (lss="trms">fashioning) the tool of __<lgc clss='lgc'>[lgc>word, , ,<lgc clss='lgc'>]lgc>


red-baiting<lgc clss='lgc'>:lgc> those who oppose the truth of a selfish lss="trms">world are self-deceiving MArxists


setting the olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal terms of discourse <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> dont't!

lss="trms">rhetorical inlss="trms">heritance (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> lss='mywrk'>my research)


somatize our oppression. lss='at'>@lss="frds scrmbld">Hoda

“what we must begin to give voice to as lss="trms">scientists and feminists is that there is no such thing, or place, as underneath it all.” (l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Leigh l clss="ppl">l clss="ppl">Starl>l>l>)
(lss='at'>@lss="nms">apass) locus for research<lgc clss='lgc'>:lgc> us who speak to each other is the changing, moving, complex web of our lss="trms">interactions, in light of the lss="trms">language, power structures, lss="trms">natural environments (lss="trms">internal and external), and beliefs that weave it in time


lss='at'>@lss="frds scrmbld">Marialena, (strategies emerging from/for) ...feminists to begin with the lss="trms">heritage of names in a patriarchal voice


Museum of Comparative lss="trms">Zoology

<lrg clss="large lg1" stl="font-size:143%"> lrg>
ls clss='strcls'>*ls> facts are theory laden <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> theories are value laden <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> values are lss="trms">history laden ls clss='strcls'>*ls>

<lsts clss="lsts lst1">•lss="trms">animal model research is full of illogical shoddy evidence and special pleading (lss='trgt hghlght 1'href='?q=L'>Lila lss='trgt hghlght 1'href='?q=L'>Leibowitz lss='and'>& Ruth Bleier)
lsts> <lsts clss="lsts lst1">•lss="trms">relations of aggression and gender (Freda Salzman)
lsts> <lsts clss="lsts lst1">•similarities in lss="trms">sociobiology and biolss="trms">sociology (Marian lss='trgt hghlght 1'href='?q=L'>Lowe lss='and'>& Ruth Habbard)
lsts> <lsts clss="lsts lst1">•lateralization in lss="trms">neurophysiology (l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Leigh l clss="ppl">l clss="ppl">Starl>l>l>)
lsts> <lsts clss="lsts lst1">•medicalization of moral-political issues through transsexual surgery (Janice Raymond)
lsts>
<lsts clss="lsts lst1">•ls clss='strcls'>**ls>everything is a cultural institutionls clss='strcls'>**ls> (lss="trms">animal studies applied to humans, lss="trms">science is a cultural institution)
lsts> <lsts clss="lsts lst1">•uplss="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
lsts>lrg>

how lss="trms">science becomes official

“evidence becomes a hero of mine”

the heavy hero's burden of telling the hard truth <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a lss="trms">story sold well in lss="nms">iran's intellectualism
(i have become lss="trms">interested instead in extended bibliographies, ls clss='strcls'>*ls>to see our alternativesls clss='strcls'>*ls>)


خیس خیس

lss="trms">language plays a major role in generating reality <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> what plays major role in generating reality and legitimator of new realities in lss="nms">iranlss='qstn'>?

research lss="trms">question of lss="trms">storytelling<lgc clss='lgc'>:lgc>
ls clss='strcls'>***ls>what are the rules of lss="trms">interpretation that make any lss="trms">story unequivocally lss="trms"nttrm="already,spread">readablelss='qstn'>?


(l clss="ppl">l clss="ppl">Harawayl>l> shows) the lss="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 clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1- how to hold someone else's speech <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> دیگری چه گفت؟
lstsrd> <lstsrd clss="lstsrd">2- how to sustain a discussion <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> چطور بحث را عوض نکردن؟
lstsrd>
<lrg clss="large lg14" stl="font-size:105%">
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ls clss='strcls'>*ls>bad geography<lgc clss='lgc'>: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, lss="trms">affectual implosion of a percept
insult dones't exist out there, (tohin kardan vojud khareji nadarad), it is in the inside <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> is that why lss="nms">tasavof works and labors with insultlss='qstn'>?

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(also in lss="nms">apass, dancers and choreographers, are the lss="trms">children of lss="trms">modernism art of De Kooning) reaching inward to find within the body that lss="trms">sublime thing (l clss="ppl">Deleuzl>e calls) the ls clss='strcls'>*ls>figuralls clss='strcls'>*ls> <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> (lss="nms">iranian miniature's) lss="trms">sublimity of the inlss="trms">finite (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> lss="frds scrmbld">Aela testing this, under ‘mysticism'<lgc clss='lgc'><lgc clss='lgc'>~lgc>->lgc> state of constant openness <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> transformative lss="trms">relation between self and other)<lgc clss='lgc'>]lgc>

we can trace the (seductive power of) fana فنا in contemporary media art (lss="frds scrmbld">Hoda's lss="trms">sublime digital-rhythmic lss="trms">embodimentslss='qstn'>? <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> transcendental desires remain lss="trms">questionable)

doctrine of the minimal<lgc clss='lgc'>:lgc> smallest unit is the atom or point <lgc clss='lgc'>=/=lgc>
doctrine of Zaher/Baten<lgc clss='lgc'>:lgc> smallest unit is the lss="trms">foldls clss='strcls'>***ls> <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss="trms">zoolss="trms">morphic lss="trms">writing, inlss="trms">finitesimal

(mysticism<lgc clss='lgc'>:lgc>) a lss="trms">system of lss="trms">measurement based (not on the point, rather) on the lss="trms">fold

l clss="ppl">l clss="ppl">Starl>l> Trek <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> extensive universe of the inlss="trms">finite <lgc clss='lgc'>=/=lgc>
lss="nms">tasavof <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> intensive universe of the inlss="trms">finitesimal

apotropaic, turning away evil <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>
lss="trms">memory sticks, ward off the fear of lss="trms">data loss

...the letter ceases to be a ls clss='strcls'>*ls>figurels clss='strcls'>*ls> and becomes a ls clss='strcls'>*ls>fieldls clss='strcls'>*ls>

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lss='at'>#comparative lss="trms"nttrm="already,spread">reading of Hedayat's The Benelss="trms">dictions (Afringan آفرینگان) and l clss="ppl">Sohrevardil>'s ghorbat gharbia (رساله غربةالغربیة)

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lss='at'>@lss="frds scrmbld"nttrm="Alice,Shariati">Ali's knowllss="trms"nttrm="knowledge,Knowledge">edge is like ‘face recognition’ (<lgc clss='lgc'>~lgc> cannot say how he cognizes a “know” yet he does)
lss="frds scrmbld"nttrm="Alice,Shariati">Ali<lgc clss='lgc'>:lgc> daneshe hozuri <lgc clss='lgc'>+lgc> politics (which is a secular knowlss="trms"nttrm="knowledge,Knowledge">edge, Sachlich, based on scales, lss="trms">measures, and divisions)
ls clss='strcls'>*ls>intellect (lss='qstn'>? can never be merely<lgc clss='lgc'>:lgc>)
non-prolss="trms">positional knowllss="trms"nttrm="knowledge,Knowledge">edge <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> daneshe hozuri دانش حضوری
<lgc clss='lgc'><lgc clss='lgc'>~lgc>->lgc> lss='thdf'>the idea of non-mediation and direct awareness <lgc clss='lgc'><lgc clss='lgc'>~lgc>->lgc> lss="trms">internal lss="trms">memory (<lgc clss='lgc'><lgc clss='lgc'>~lgc>->lgc>lss='qstn'>? belief)
<lgc clss='lgc'>=/=lgc> descriptive knowllss="trms"nttrm="knowledge,Knowledge">edge, prolss="trms">positional knowllss="trms"nttrm="knowledge,Knowledge">edge, knowllss="trms"nttrm="knowledge,Knowledge">edge of prolss="trms">positions (“know-that”) <lgc clss='lgc'><lgc clss='lgc'>~lgc>->lgc> explicit knowing <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> why am i practicing thislss='qstn'>? (i say things like “this is this...”) and yet not transfering without the ‘knowing subject’ (depending on close lss="trms">interaction, shared understanding, trust, and even lss="trms">love. in combination with my performances that are like that, thinking on the fly <lgc clss='lgc'>=/=lgc> storage and retrieval of conceptual knowllss="trms"nttrm="knowledge,Knowledge">edge) <lgc clss='lgc'>[lgc>in lss="nms">ajayeb.net i pretend i am lss="trms">coding lss="trms">articulated knowllss="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 clss='lgc'>]lgc>, <lgc clss='lgc'>[lgc>my education in setar was tacit and cognitive apprenticeship, lss="trms">situated cognition,<lgc clss='lgc'>]lgc>
<lgc clss='lgc'>=/=lgc> “know-how”, procedural knowllss="trms"nttrm="knowledge,Knowledge">edge, tacit <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">embodied characteristic of the expert who acts without explicitly reflecting on conditions of its involvement (body's nervous lss="trms">system <lgc clss='lgc'>+lgc> endocrine lss="trms">system دستگاه درون‌ریز)
“know-who” (knowllss="trms"nttrm="knowledge,Knowledge">edge of lss="trms">networks)


(l clss="ppl">l clss="ppl">Gibsonl>l>'s) affordance <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">relational account of perception (<lgc clss='lgc'>=/=lgc> enlss="trms">coding of environmental features into the perceiver's mind), preconditions for activity

(effects <lgc clss='lgc'>=/=lgc>) effectivity<lgc clss='lgc'>:lgc> abilities that determines what one could do and the lss="trms">interactions that could take place

‘perceived affordance’<lgc clss='lgc'>:lgc> perception of an object's utility <lgc clss='lgc'>=/=lgc> object's itself

affordance <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>lss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> mental relss="trms">presentations (models, schemata, etc.)

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lss='at'>#idea for a performance for ghorbat gharbia
one performer eyes closed in a room or laboratory research lab speaking the text while engaging through touch (throwing, fixing, putting, dropping) with the lss="trms">different optics and lss="trms">technologies, objects and lss="trms">positioned tools in the room (color, catapult, optical lss="trms">systems, laser, array of transparencies and opacities, etc.)
performer<lgc clss='lgc'>:lgc> lss="frds">Sina
director<lgc clss='lgc'>:lgc> lss="frds scrmbld">Foad

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(prelss="trms">historic)
your mother<lgc clss='lgc'>:lgc> violence
your father<lgc clss='lgc'>:lgc> tool
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> human

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l clss="ppl">Geroulanosl> on emergence of an atheism disengaged from humanism during the second quarter of the 20th century

1925 to 1950

...in nonsecular horizon of existence and thought
conceptual reorganization of human in atheism

(19th century was marked by) “death of god” = man after the era of catastrophe <lgc clss='lgc'>:lgc> the age of lss="trms">World War I, the rise of Nazism, Stalinism, lss="trms">World War II, and the immediate postwar period

(philosophical and political) centrality of man<lgc clss='lgc'> = lgc>a conception dating to l clss="ppl">Descartesl> and proceeding through the tradition of lss="trms">natural law, the Enlightenment, the French Revolution, and nineteenth-century liberalism and l clss="ppl">Marxl>ism

rejection of central premises of post-Enlightenment, liberal, and lss="trms">socialss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list European thought

(howlss='qstn'>?) approach anew the lss="trms">codes addressing human life and significance

new nonhumanist atheism came to be expressed at lss="trms">different times in existentialss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, hyper-ethical, or cynical terms, in nondoctrinaire lss="trms">socialss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, reactionary, ultralss="trms">modernist, or even downlss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right antipolitical principles

(shift away from classical atheism and humanism <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc>) three movements<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1. an ls clss='strcls'>*ls>atheism that would not be humanistls clss='strcls'>*ls> <lgc clss='lgc'>:lgc> an atheism mistrustful of secular دنيوى, egalitarian تساوى, and transformative commitments
lstsrd> <lstsrd clss="lstsrd">2. a ls clss='strcls'>*ls>negative philosophical lss="trms">anthropologyls clss='strcls'>*ls>
lstsrd> <lstsrd clss="lstsrd">3. ls clss='strcls'>*ls>critiques of humanismls clss='strcls'>*ls>
lstsrd>

(1)
(traditionally) atheism<lgc clss='lgc'> = lgc>secularism <lgc clss='lgc'>+lgc> humanism
absence of god in 19th century thinkers l clss="ppl">Feuerbachl>, Comte, l clss="ppl">Marxl>, Proudhon<lgc clss='lgc'>:lgc>
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> possibility of a good life and proper lss="trms">society
<lsts clss="lsts lst1">•l clss="ppl">Feuerbachl>'s lss="trms">anthropotheism<lgc clss='lgc'>:lgc> “god<lgc clss='lgc'> = lgc>projection of human lss="trms">nature lss="trms">onto the heavens,” nothing more than man's relss="trms">presentation of his own essence <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the task of the lss="trms">modern era was the realization and humanization of god <lgc clss='lgc'>:lgc> (transformation and dissolution of) theology <lgc clss='lgc'>--lgc>into<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">anthropology
lsts> <lsts clss="lsts lst1">•Comte<lgc clss='lgc'>:lgc> lss="trms">positivist project for lss="trms">science and knowllss="trms"nttrm="knowledge,Knowledge">edge <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">religion of humanity, explicitly lss="trms">religious atheism
lsts> <lsts clss="lsts lst1">•Proudhon<lgc clss='lgc'>:lgc> humanisme
lsts>
<lgc clss='lgc'>{lgc>liberalism<lgc clss='lgc'>:lgc> humanism, and idealism had become moral and political expectations of the secular education projects<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>humanism<lgc clss='lgc'>:lgc> what could reach, reveal, and cultivate the ls clss='strcls'>*ls>proper and ethicalls clss='strcls'>*ls> humanum of man <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>man<lgc clss='lgc'>:lgc> irreducible, perfectible bearer and guarantor of dignity, equality, and freedom

<lrg clss="large lg6" stl="font-size:121%"> l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Levinasl>'s ‘an atheism that is not humanist’<lgc clss='lgc'>:lgc> the exaltation of an obedience and a faithfulness that are not obedience or faithfulness to anyone

opening up an apocalyptic lss="trms">imagination
destroying the cultural optimism that had marked the turn of the twentieth century

ground for ethics, knowllss="trms"nttrm="knowledge,Knowledge">edge, and hope

(Kojeve, l clss="ppl">Bataillel>, reconceiving) atheism<lgc clss='lgc'>:lgc> a way out of any and all ideological lss="trms">systems
theological lss="trms">questions <lgc clss='lgc'>+lgc> mistrust of political hopes
to replace god with a political messianism, nation or state,
“disenchantment of the lss="trms">world<lgc clss='lgc'> = lgc>death knell for man” (lss='qstn'>?)

nonhumanist atheism<lgc clss='lgc'>:lgc> determined oplss="trms">position to foundational concepts of man, knowllss="trms"nttrm="knowledge,Knowledge">edge, and truth (<lgc clss='lgc'>=/=lgc> critically rethinking problems of lss="trms">anthropotheism, of transcendence, of lss="trms">finitude)

critique of idealism<lgc clss='lgc'> = lgc>critique of transcendence
1920s<lgc clss='lgc'>:lgc> atheist humanism<lgc clss='lgc'> = lgc>idealss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list arguments about the capacity of the human mind (to transcend and objectively pattern the things that lss="trms">compose the lss="trms">world around it)

might and violence of ideologies relied on delss="trms">finitions of humanity (that made this violence not only plausible and rational, but almost necessary <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">communism and colonialism)

l clss="ppl">Sartrel>'s postwar minimal humanist commitment <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> “existentialism<lgc clss='lgc'> = lgc>humanism”
lss="prgrph">-call or claim to failss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of foundations and of man's status in the universe ultimately called up a new ethical command <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> call for man to decide and to commit politically (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> atheism <lgc clss='lgc'>+lgc> political humanisms <lgc clss='lgc'>+lgc> old lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical commitment)

atheist political theology
Kojeve, l clss="ppl">Bataillel>, l clss="ppl">Sartrel>, Koyre, l clss="ppl">Heideggerl>, l clss="ppl">Adornol>
mysticism of progress, self-perfection, and lss="trms">history
their anti-utopian and antiprogressivist claims and that found expression in<lgc clss='lgc'>:lgc> l clss="ppl">Blanchotl> (The Most High), l clss="ppl">Bataillel> (Summa Atheologica), Camus (The Myth of Sisyphus), Beckett (Endgame)
lss="trms">figuration of lss="trms">finitude
critique of dreams of transparency
replace transcendence with lss="trms">excess or escape (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> mystical background...)
<lgc clss='lgc'>=/=lgc> un-self-conscious humanist mysticism

<lrg clss="large lg3" stl="font-size:111%"> secular lss="trms">interwar Europe's raising the human subject to all-powerful status <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> lss="trms">techno-lss="trms">scientific apocalypse <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> waste of hope in the self and in the lss="trms">rhetoric of equality and humanism
lrg>

(2)
philosophical antihumanism
human in suspension and deny that it owns or controls his own lss="trms">specificity and particularity

<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> negative theology
denial to man of lss="trms">positive knowllss="trms"nttrm="knowledge,Knowledge">edge of divine lss="trms">nature
withdrawal from the possibility of first defining what is lss="trms">specifically human
<lgc clss='lgc'>=/=lgc> lss="trms">world deemed lss="trms">anthropocentric and subjectivist
<lsts clss="lsts lst1">•ls clss='strcls'>*ls>relss="trms">formulates the lss="trms">question of man, locating him in conceptual lss="trms">systems led by notions, such as Being, reality, lss="trms">society, or lss="trms">languagels clss='strcls'>*ls> (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> to define him “negatively”)
lsts> <lsts clss="lsts lst1">•problematization of human subjectivity
lsts>
<lrg clss="large lg4" stl="font-size:110%"> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">modern determinations of “the human”
(Didlss="trms">erot in Encyclopedie<lgc clss='lgc'>:lgc>) “man<lgc clss='lgc'>:lgc> a sensing, reflecting, thinking being, which freely lss="trms">traverses the surface of the earth, which appears at the head of all other lss="trms">animals over which it reigns, which lives in lss="trms">society, which has invented the lss="trms">sciences and the arts, which has its own notions of good and evil, which gives itself masters, which makes its own laws, etc.”
<lsts clss="lsts lst1">•lss="trms">anthropocentrism of lss="trms">modern thought (Didlss="trms">erot <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> “why do we not introduce man into our work the way he is placed in the universelss='qstn'>? why do we not make him a common centerlss='qstn'>?”)
lsts> <lsts clss="lsts lst1">•(18th and 19th century) offering a hierarchy and linking the human to a privileged one among them<lgc clss='lgc'>--lgc>to reason, understanding, sensation, the passions, consciousness, the intellect
lsts>lrg>
he can no longer claim to be capable of lss="trms">scientifically understanding the entire lss="trms">world

(l clss="ppl">Kantl> in lss='trgt hghlght 1'href='?q=L'>Logic, lss='at'>@lss="nms">apass, three core lss="trms">questions guiding his critical project<lgc clss='lgc'>:lgc>)
<lsts clss="lsts lst1">•what do i knowlss='qstn'>?
lsts> <lsts clss="lsts lst1">•what may i hope forlss='qstn'>?
lsts> <lsts clss="lsts lst1">•what ought i dolss='qstn'>?
lsts> <lsts clss="lsts lst1">•what is manlss='qstn'>?
lsts>
<lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>humanism<lgc clss='lgc'>:lgc> mobilization of a foundationalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list concept of man

<lgc clss='lgc'>=/=lgc> tradition of identifying man with a certain feature, aspect, or property that lss="trms">embodies or expresses his lss="trms">nature
<lgc clss='lgc'>=/=lgc> the l clss="ppl">Platol>nic-christian idea that man possesses an eternal soul
<lgc clss='lgc'>=/=lgc> l clss="ppl">Feuerbachl>ian-l clss="ppl">Marxl>ist ap[...]