[...]itution)
="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'>*)


="large lg2" stl="font-size:112%"> 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'>==> 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)

="large lg14" stl="font-size:101%"> 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'>==> ="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'>*

="large lg1" stl="font-size:127%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

='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)


(="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 determines what one could do and the ="trms">interactions that could take place

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

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

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='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 ="trms">different optics and ="trms">technologies, objects and ="trms">positioned tools in the room (color, catapult, optical ="trms">systems, laser, array of transparencies and opacities, etc.)
performer='lgc'>: ="frds">Sina
director='lgc'>: ="frds scrmbld">Foad

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

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="ppl">Geroulanos 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'>: the age of ="trms">World War I, the rise of Nazism, Stalinism, ="trms">World War II, and the immediate postwar period

(philosophical and political) centrality of man='lgc'> = a conception dating to ="ppl">Descartes and proceeding through the tradition of ="trms">natural law, the Enlightenment, the French Revolution, and nineteenth-century liberalism and ="ppl">Marxism

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

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

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

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


(1)
(traditionally) atheism='lgc'> = secularism ='lgc'>+ humanism
absence of god in 19th century thinkers ="ppl">Feuerbach, Comte, ="ppl">Marx, Proudhon='lgc'>:
='lgc'>='lgc'>--> possibility of a good life and proper ="trms">society
="lsts lst1">•="ppl">Feuerbach's ="trms">anthropotheism='lgc'>: “god='lgc'> = projection of human ="trms">nature ="trms">onto the heavens,” nothing more than man's re="trms">presentation of his own essence ='lgc'>='lgc'>--> the task of the ="trms">modern era was the realization and humanization of god ='lgc'>: (transformation and dissolution of) theology ='lgc'>--into='lgc'>='lgc'>--> ="trms">anthropology
="lsts lst1">•Comte='lgc'>: ="trms">positivist project for ="trms">science and knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>--> ="trms">religion of humanity, explicitly ="trms">religious atheism
="lsts lst1">•Proudhon='lgc'>: humanisme

='lgc'>{liberalism='lgc'>: humanism, and idealism had become moral and political expectations of the secular education projects='lgc'>}='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]humanism='lgc'>: what could reach, reveal, and cultivate the ='strcls'>*proper and ethical='strcls'>* humanum of man ='lgc'>==> ='lgc'>[='strcls'>*='lgc'>]man='lgc'>: irreducible, perfectible bearer and guarantor of dignity, equality, and freedom

="ppl">Levinas's ‘an atheism that is not humanist’='lgc'>: the exaltation of an obedience and a faithfulness that are not obedience or faithfulness to anyone

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

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

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

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

critique of idealism='lgc'> = critique of transcendence
1920s='lgc'>: atheist humanism='lgc'> = idea="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 ="trms">compose the ="trms">world around it)

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

="ppl">Sartre's postwar minimal humanist commitment ='lgc'>='lgc'>--> “existentialism='lgc'> = humanism”
="prgrph">-call or claim to fai="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'>='lgc'>--> call for man to decide and to commit politically (='lgc'>='lgc'>--> atheism ='lgc'>+ political humanisms ='lgc'>+ old ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical commitment)

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

secular ="trms">interwar Europe's raising the human subject to all-powerful status ='lgc'>==> ="trms">techno-="trms">scientific apocalypse ='lgc'>='lgc'>--> waste of hope in the self and in the ="trms">rhetoric of equality and humanism


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

='lgc'>='lgc'>--> negative theology
denial to man of ="trms">positive knowl="trms"nttrm="knowledge,Knowledge">edge of divine ="trms">nature
withdrawal from the possibility of first defining what is ="trms">specifically human
='lgc'>=/= ="trms">world deemed ="trms">anthropocentric and subjectivist
="lsts lst1">•='strcls'>*re="trms">formulates the ="trms">question of man, locating him in conceptual ="trms">systems led by notions, such as Being, reality, ="trms">society, or ="trms">language='strcls'>* (='lgc'>='lgc'>--> to define him “negatively”)
="lsts lst1">•problematization of human subjectivity

='lgc'>='lgc'>--> ="trms">modern determinations of “the human”
(Did="trms">erot in Encyclopedie='lgc'>:) “man='lgc'>: a sensing, reflecting, thinking being, which freely ="trms">traverses the surface of the earth, which appears at the head of all other ="trms">animals over which it reigns, which lives in ="trms">society, which has invented the ="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 lst1">•="trms">anthropocentrism of ="trms">modern thought (Did="trms">erot ='lgc'>='lgc'>--> “why do we not introduce man into our work the way he is placed in the universe='qstn'>? why do we not make him a common center='qstn'>?”)
="lsts lst1">•(18th and 19th century) offering a hierarchy and linking the human to a privileged one among them='lgc'>--to reason, understanding, sensation, the passions, consciousness, the intellect

he can no longer claim to be capable of ="trms">scientifically understanding the entire ="trms">world

(="ppl">Kant in Logic, ='at'>@="nms">apass, three core ="trms">questions guiding his critical project='lgc'>:)
="lsts lst1">•what do i know='qstn'>?
="lsts lst1">•what may i hope for='qstn'>?
="lsts lst1">•what ought i do='qstn'>?
="lsts lst1">•what is man='qstn'>?

='lgc'>}='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]humanism='lgc'>: mobilization of a foundationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list concept of man

='lgc'>=/= tradition of identifying man with a certain feature, aspect, or property that ="trms">embodies or expresses his ="trms">nature
='lgc'>=/= the ="ppl">Platonic-christian idea that man possesses an eternal soul
='lgc'>=/= ="ppl">Feuerbachian-="ppl">Marxist approach that sees Man as his own goal
='lgc'>=/= ='thdf'>the idea of a human ="trms">nature that is given, foundational, single, or ="trms"nttrm="already,spread">readily available

“death of man”
="ppl">Heidegger's Letter on Humanism
Kojeve's second note on “the end of ="trms">history”
="ppl">Althusser
="ppl">="ppl">Foucault's con="trms"nttrm="cluster,club">cluding chapter to The Order of Things
="ppl">Derrida's The Ends of Man

(existentia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list en="trms">trapment of man in his ="trms">world, ='at'>#alienation)

(in Being and Time) ="ppl">Heidegger's Dasein ='lgc'>==>
="lsts lst1">•stripping man's shared element down to its being-there
="lsts lst1">•subsumes and displaces the humanity of man
="lsts lst1">•rejection of the I as an absolute, independent subject that approaches a ="trms">world largely separate from it
='lgc'>='lgc'>--> from ontic determination ='lgc'>--to='lgc'>='lgc'>--> ontico-="trms">ontological determination ='lgc'>[of human='lgc'>]
='strcls'>*the humanity of Dasein remains and must be understood as derivative of both its ontic and ="trms">ontological status

="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical pre="trms">supposition (that he cannot claim to be capable of fully describing or understanding ="trms">natur) ='lgc'>='lgc'>-->
(human approached and understood only in terms of) ='strcls'>*results='strcls'>* or ='strcls'>*side-effects='strcls'>* (of ="trms">language, existence, ="trms">history, ="trms">phenomena)='lgc'>:
="lsts lst1">•in ="trms">phenomena='lgc'>: man finds himself thrown in the ="trms">world of ="trms">phenomena and life; he is not grounded in some transcendental ="trms">fashion (="ppl">Heidegger, Kojeve, Malraux, ="ppl">Sartre, Beaufret)
="lsts lst1">•in ="trms">language='lgc'>: he is an ="trms">interpreter of signs and ="trms">symbols that form part of greater ="trms">systems independent of his individual will
="lsts lst1">•in ="trms">history='lgc'>: he is constructed and operates within cultural, ="trms">religious, and philosophical limits imposed on him
="lsts lst1">•
='lgc'>[and='lgc'>] these ="trms">systems are not consequences of man's creative activity, desire, or will
they are domains in which he finds himself
='lgc'>}='lgc'>='lgc'>--> ='strcls'>*the human in man comes to mean less and less='strcls'>* ='lgc'>==> ='strcls'>*we can only know what his approach to others (and other things) can reveal='strcls'>*



emergence of the new nonhumanist atheism ='lgc'>+ the negative philosophical ="trms">anthropology ='lgc'>='lgc'>--> French antihumanism's assault on='lgc'>:
="lsts lst1">•contemporary humanisms
="lsts lst1">•the legacies and utopian hopes of the Enlightenment
="lsts lst1">•liberal-bourgeois thinking grounded in human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights and individual autonomy
="lsts lst1">•="ppl">Marxist humanism with its critique of liberalism and its expectations of a superior
humanity
="lsts lst1">•(human perfection ='and'>& ="trms">social harmony)


(="ppl">Geroulanos's account of primary constellations of) humanism='lgc'>:
="lsts lst1">•christian humanism
="lsts lst1">•Renaissance educational humanism (founded on a return to ancient ="trms">Greek models)
="lsts lst1">•="ppl">Humboldt's reconceptualization of Renaissance humanism (in 19th century Germany)
="lsts lst1">•Enlightenment humanism (from Montesquieu through ="ppl">Rousseau and Condorcet)
="lsts lst1">•19th century liberal humanism (frequently based on ="trms">natural law, autonomy over one's own body and mind, and human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights)
="lsts lst1">•="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list humanisms (with its commitment to contractarian ="trms">social theory)

Encyclopedie's attack on theological knowl="trms"nttrm="knowledge,Knowledge">edge

19th century construction of ="trms">modern humanism (="trms">sociopolitical goals of a “human ="trms">nature”) ='lgc'>='lgc'>--> left-leaning, often democratic, (but certainly) utopian ="trms">sociopolitical mentality

='lgc'>[='strcls'>*='lgc'>]ideology='lgc'>: a thinking that does not critique, nor even think its provenance from and proper ="trms">relation to reality ='lgc'>--="ppl">Nancy='lgc'>='lgc'>--> humanism='lgc'> = the machine par excellence through which a ="trms">community produces meaning for itself, “the ="trms">system that produces meaning” ='lgc'>==> “we” (="trms">community's raison d'etre)
='lgc'>='lgc'>--> ='lgc'>[humanism is='lgc'>] arbitrary, auto-productive, and all but tautological


='lgc'>{every political/philosophical movement='lgc'>:
="lstsrd">1. rejected bourgeois humanism as insufficient, egotistical, and corrupt
="lstsrd">2. claimed for itself a privileged access to the dignity of man
='lgc'>}='lgc'>--="ppl">Geroulanos='lgc'>='lgc'>--> structure of a ='strcls'>*rejection of mainstream thought and policy='strcls'>* for not taking into account (and hence devaluing) the goals of one's ="trms">anthropo-theologico-political commitment

wreckage of WWII ='lgc'>==> man could not find meaning either in faith or in his own knowl="trms"nttrm="knowledge,Knowledge">edge and construction of the ="trms">world

="large lg10" stl="font-size:133%"> _...dive into the depths of human solitude and suffering


="large lg3" stl="font-size:110%"> (like existentialism and the Western ="ppl">Marxist tradition,) human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights came to operate as a “humanism from below” ='lgc'>=/= generic and top-down humanisms (='lgc'>~ monopoly of violence that states held over their individual subjects)

(="ppl">Geroulanos not arguing that antihumanism was the driving force or the secret heart of intellectual movements and philosophies, nor claiming that it was a single movement, concept, idea, or trend; rather) antihumanism is what emerged from, shaped, and configured a major matrix of concerns


problem with secular humanist utopias ='lgc'>='lgc'>--> forging of a ‘new man’ through the mobilization of a ="trms">specific a ="trms">priori de="trms">finition of man required (both)='lgc'>:
="lsts lst1">•man's divinization خداسازى
="lsts lst1">•man's purge پاکسازى

="large lg4" stl="font-size:110%"> essentia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list de="trms">finitions of man ='lgc'>==> biologistic, ="trms">scientistic, political, ="trms">religious, mora="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list projects ='lgc'>==>
="lsts lst1">•lay claim on universality
="lsts lst1">•="trms">prioritize themselves over any such universality

ideologies continue to disguise a ='strcls'>*politics of the will='strcls'>* as a universalism

antihumanism='lgc'> = antiredemptive, antimora="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, antimessianist ="trms">worldview

='lgc'>+ proliferation of ="trms">tropes ='lgc'>='lgc'>--> dooming contemporary man to an existence without meaning or future='lgc'>:
="lsts lst1">•last man (="ppl">Nietzsche, Camus, ="ppl">Blanchot)
="lsts lst1">•death of Man[...]