[...]



='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'>~='lgc'>-> ='thdf'>the idea of non-mediation and direct awareness ='lgc'>='lgc'>~='lgc'>-> ="trms">internal ="trms">memory (='lgc'>='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'>~='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

="large lg2" stl="font-size:111%"> (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'>='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'><='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'>==> ='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'>='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

="large lg1" stl="font-size:130%"> (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'>='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'>='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'>='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'>='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

_...dive into the depths of human solitude and suffering


(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

essentia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list de="trms">finitions of man ='lgc'>='lgc'>==> biologistic, ="trms">scientistic, political, ="trms">religious, mora="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list projects ='lgc'>='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 (Malraux, Kojeve, ="ppl">Blanchot, ="ppl">="ppl">Foucault)
="lsts lst1">•devirilization of man (Kojeve, ="ppl">Bataille, Queneau)
="lsts lst1">•terror (Marlaux, ="ppl">Bataille, Kojeve, ="ppl">Merleau-Ponty)
="lsts lst1">•

Kojeve and Jean Wahl ='lgc'>='lgc'>--> antifoundational realism ='lgc'>='lgc'>--> new ="trms">anthropology

antihumanism
a precondition of thought
a fluid matrix of ideas
a philosophical attitude

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Malraux's (="trms">literary-="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical pursuits ='lgc'>[echoes ="ppl">Nietzsche ='lgc'>+ intellectual Left='lgc'>]) ="trms">heritage to us (to artists)='lgc'>: the alternative to bourgeois individualism ='lgc'>[can be achieved='lgc'>] through commitment to a justice based on a quasi-="ppl">Marxist notion of human dignity ='lgc'>='lgc'>--> the ='strcls'>*uprooted, cultured, and powerless individual='strcls'>* who struggled against the nation-driven, ="trms">science-executed destruction wrought by (arid and morally bankrupt) ="trms">modern warfare ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to forensic architecture, ="nms">apass='lgc'>] ='lgc'>='lgc'>--> (='thdf'>the idea that death of man can be averted through) ='strcls'>***a recognition of the heroism of the resistance='strcls'>*** ='lgc'>+ turn to human creativity

how i have used a non-western voice (“i am from outside the west”) to provide for myself an escape from political ="trms">categorization ='lgc'>+ claiming the knowl="trms"nttrm="knowledge,Knowledge">edge of an insider and enjoying the analytical clarity of distance ='lgc'>='lgc'>--> i make claims both ='strcls'>*expertise in='strcls'>* and cool-headed ='strcls'>*distance from='strcls'>* the essence of europe

(="trms">technique of) epistolary exchange


(to think of ="ppl">Kantian ="trms">cosmopolitanism a) a genuine model for commitment ='lgc'>=/= outdated illusion

="large lg22" stl="font-size:121%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

research ="trms">method (a ="trms">heritage of surrealism='lgc'>:) exquisite corpse ="trms">technique ='lgc'>='lgc'>--> (unpre="trms">dictable and) innocent inventiveness

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for ="ppl">Sohrevardi and ="ppl">Avicenna='lgc'>: ="trms">nature='lgc'> = chah چاه shahr gheyravan (="trms">material of ="trms">nature/="trms">world='lgc'>: ghir قیر) ='lgc'>='lgc'>--> zolmatkade ظلمت کده 

='at'>#comparative ="trms"nttrm="already,spread">reading of stranded
ghorbat gharbia ='lgc'>='lgc'>--> Crusoe

="lsts lst1">•daryaye sabz دریای سبز  (green sea)='lgc'> = donyaye mahsusat دنیای محسوسات (="trms">phenomenological ="trms">world)
="lsts lst1">•دایه daye='lgc'> = nafse nabati (vegetal self)- khahar sister='lgc'> = alame made عالم ماده (="nms">hayula هیولا) ='lgc'>='lgc'>--> (you should) wrap it in azab عذاب
="lsts lst1">•woman='lgc'> = shahvani شهوانی carnal, pas-mandani پسماندنی (the one who stays, Lot's wife leaving the catastrophic city ='lgc'>='lgc'>~= mashmul-e azab مشمول عذاب) ='lgc'>=/= salek سالک ="trms">wonderer='lgc'>='lgc'>==> ba shahvat nemitavan soluk kard ='lgc'>=/= queer mysticism
="lsts lst1">•maghak مغاک ghaar chah قعر چاه (where abe hayat is آب حیات ='lgc'>=/= abe heyvan آب حیوان)='lgc'> = riazat ریاضت

from the spiritual point of view we are always at the bottom of the pit


="brkr">

="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid bodies
http://download.autodesk.com/global/docs/maya2014/en_us/index.html='qstn'>?=contextId=BULLETNODES
A ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid body is a polygonal or NURBS surface converted to an unyielding shape. Unlike conventional surfaces, ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid bodies collide rather than pass through each other during animation. To animate ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid body motion, you use fields, keys, expressions, ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid body constraints, or collisions with particles.
Maya has two kinds of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid bodies='lgc'>--active and passive. An active ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid body reacts to dynamics='lgc'>--fields, collisions, and springs='lgc'>--not to keys. A passive ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid body can have active ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid bodies collide with it. You can key its ="trms">Translate and Rotate attributes, but dynamics have no effect on it.



notes on The ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">Rigid Bodies / (="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of 3D)
the simulacrum / ideal / image ='lgc'>='lgc'>--> ="ppl">Plato
mystic ="trms">geometry ='lgc'>='lgc'>--> Pythagoras (='lgc'>='lgc'>--> mathematization of the real, real ‘is’ math)
='lgc'>}='lgc'>='lgc'>--> what does it mean to perform 3D for these two thinkers='qstn'>?

fire simulation in Maya ='lgc'>='lgc'><='lgc'>--> cotton touching fire in Islamic philosophy

(<)>  ='lgc'>='lgc'>-->='lgc'>{
() manifest image ='lgc'>='lgc'>--> shader/topology/raytracing
<> underlying (="trms">scientific='qstn'>?) image ='lgc'>='lgc'>--> C='lgc'>+='lgc'>+ / physics engine / object oriented programming

the mode of production in current 3D-biz creates a ="trms">sort of cultural collateral or collateral culture (term by ="ppl">Lazzarato). 3D practices are arising as series of activities, not recognized as “work,” rather involved in defining and fixing artistic/cultural standards, tastes, norms, and strategically public opinion.
“is this real or fake='qstn'>?” (you have to click)
='lgc'>='lgc'>--> when the productive mediation is smashed to pieces and replaced by this ="trms">question.
either it is ‘made’ or ‘real’
='lgc'>[structural imposibility, a double bind, ...='lgc'>]
='lgc'>}='lgc'>='lgc'>--> the image-warrior who violently asks us to choose between the visible and the invisible
( ='lgc'><-)='lgc'>--='qstn'>?='lgc'>--(='lgc'>-> )

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='thdf'>the notion of “general purpose toolkit”
synthesis, patches,
environment ='lgc'>='lgc'>--> media
="trms">interface ='lgc'>='lgc'>--> physical
="trms">dataflow programming, rapid prototyping, indeterministic machine paradigms,
one-dimensional array of values
telemetry (duri-sanj دوری سنج)

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an evange="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list builds a monument
softimage monument
virtual='qstn'>?



movement and stillness in houdini='qstn'>?
who the 3d software, as an ="trms">ontological device to recreate and study and understand being, is devided or made-up='qstn'>? the presebce of ='thdf'>the notion of movement in it and essence. what is movement and apparition='qstn'>?
='lgc'>[we can have a workshop that teaches houdini just through movement. or a non-movement approuch to 3D making.='lgc'>]


nonre="trms">presentational maya
="trms">epistemology and cognitive approuch to space and ="trms">matter

="large lg10" stl="font-size:100%"> ="trms">ontology of ="trms">matter in maya

="trms">worlding in autodesk industry (look at the trailers, tutorials, and so on.)
="trms">historical view='qstn'>?


i see maya and other 3D apps as visualization ="trms">technologies en="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listed as ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors by ="ppl">="ppl">Haraway and as ="trms">languages that actively ="trms">intertwine in the production of ="trms">literary value


="large lg22" stl="font-size:121%"> friction, forms of masks (shaders='qstn'>?), and play, and the dance of Dis-tanz
the separations and partings
nearness


transforming and transformative ="trms">agencies

="large lg22" stl="font-size:131%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

“="trms">matter refers to the ="trms">materiality/="trms">materialization of ="trms">phenomena” (="ppl">="ppl">Barad)
="prgrph">-let's look at my 3D-related practices again and investigate their ="trms">ontological implications and rework how ="trms">matter is defined, ='lgc'>[="trms">matter, force, ="trms">interdependency, appearance,,, ="trms">phenomena, meaning,='lgc'>] ="ppl">Delanda-='lgc'>[intensification, ="trms">articulation, flow-of,='lgc'>]


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='at'>#="frds scrmbld">Femke workshop='lgc'>: on ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigging and skinning, ="trms">writing ="trms">stories cultivating creation and creatures before their enrollment in George Lucas film, speculating on the inorganic skeletal ="trms">animacies

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(Brey > ="ppl">="ppl">Ihde='lgc'>:) ='lgc'>[="trms">technology:='lgc'>] a special class of artifacts (='thdf'>for example telescopes, probes, hearing aids, etc) that are capable of engaging in ‘="trms">symbiotic’ ="trms">relationships with the human body. ='lgc'>[...='lgc'>] means through which the environment is experienced and acted on.


essential ambiguity of ="trms">technology / of ="trms">material human-="trms">technology ="trms">relations

hermeneutic fluency (and the special enigma) of the connection between text and ="trms">world

='strcls'>*="trms">bird's-eye='lgc'>=='qstn'>?/!='lgc'>~navigational='lgc'>='lgc'>~/='qstn'>?=.'='lgc'><-="trms">phenomenological
='lgc'>[...in front of the open (blank) page (of the ="trms">book) (we teach ="trms">children to take the) ="trms">position of the industria="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, the ="trms"nttrm="disturban">urban planner, or the ="ppl">Cartesian philosopher ='lgc'>='lgc'>--> outside the page is outside and inside the page is inside ='lgc'>]='at'>@="frds scrmbld">Eunkyung's scriptural enterprise ='lgc'>='lgc'>--> ="ppl">Derridean proper space of ="trms">writing
="prgrph">-the panopticon as observing ="trms">instrument for human ="trms">sciences is embeded in the page of the ="trms">book we open. part of this tradition ='lgc'>=/= first person shooter

(="ppl">="ppl">Ihde on) game-bodies='lgc'>: (on multistability ='lgc'>='lgc'>-->) ‘modes of navigation’ ='lgc'>[macro ="trms">phenomenological conditions, modeling observational possibilities, ='lgc'>]='lgc'>:
='lgc'>[1='lgc'>]- third person (pretended) overhead view looking down a map-like ="trms">world and plotting your course, one says “I go to X.” he calls it “the ="trms"nttrm="already,spread">reading ="trms">position” (usually a western navigator) ='lgc'>='lgc'>--> using ="trms">instrumental mediations to ="trms">translate this (overhead) ="trms">position, star patterns are with the north star
='lgc'>[2='lgc'>]- first person shooter, take your body as stable ="trms">position, one says='lgc'>: “X is coming to me.” (usually a south pacific navigator) ='lgc'>='lgc'>--> ="trms"nttrm="already,spread">reading ="trms">phenomena as ="trms">instruments, dynamic motion of star patterns are without the north star
='lgc'>[3='lgc'>]-



every major culture/civilization watches the ='strcls'>*movements of heaven='strcls'>*
="trms">technologies of temporality, lunar calendars (mostly migratory or non-agricultural people who were into smaller cycles) and solar calendars (people who were into lager cycles), knowl="trms"nttrm="knowledge,Knowledge">edge of repeated patterns of environmental ="trms">phenomena
from stonehenge ='lgc'>[= stabilizer of perception, ='at'>#stone telling the movement of heavens;='lgc'>] to chip (, devices to record cycles) ='lgc'>='lgc'>--> the ="trms">techno="trms">science has changed (="trms">phenomenologically merely) in scale
='lgc'>[='strcls'>*='lgc'>] ="trms">science is always ="trms">science-mediated-through-="trms">instrument ='lgc'>[='lgc'>='lgc'>--> regarding ="nms">ajayeb='lgc'>: ='at'>#model is the principal ="trms">instrument of (="trms">modern) ="trms">science.='lgc'>]='lgc'>-='lgc'>='lgc'>--> am I in which model-shift='qstn'>? (how='qstn'>? and why='qstn'>?)='lgc'>:
="lsts lst1">•idealized models ='lgc'>[='lgc'>='lgc'>~='lgc'>-> my “art"='lgc'>] (='lgc'><='lgc'>--)to='lgc'>='lgc'>--> heuristic models ='lgc'>[='lgc'>='lgc'>~='lgc'>-> my ="trms">lectures='lgc'>] ='qstn'>?
="lsts lst1">•computational models ='lgc'>[='lgc'>='lgc'>~='lgc'>-> my ="trms">CG period='lgc'>] (='lgc'><='lgc'>--)to='lgc'>='lgc'>--> ="trms">phenomenological models ='lgc'>[='lgc'>='lgc'>~='lgc'>-> my ="nms">ajayeb='lgc'>] ='qstn'>?
="lsts lst1">•fantasy models ='lgc'>[='lgc'>='lgc'>~='lgc'>-> my ='qstn'>?='lgc'>] (='lgc'><='lgc'>--)to='lgc'>='lgc'>--> theoretical models ='qstn'>?
="lsts lst1">•re="trms">presentational models ='lgc'>[='lgc'>='lgc'>~= my images='qstn'>?='lgc'>] (='lgc'><='lgc'>--)to='lgc'>='lgc'>--> ="trms">epistemological models ='qstn'>?
='lgc'>[='strcls'>*='lgc'>]

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like the blind man's cane or probe, means through which the environment is perceived and acted on, how is the 3D computer simulations an ="trms">embodiment ="trms">relation='qstn'>? what are the (dis)="trms">embodied habituations of the hacker='qstn'>? ='lgc'>='lgc'>==> philosophy of action ='lgc'>: how 3D work as an (dis)="trms">embodied artifact change our ="trms">relation to the ="trms">world='qstn'>? or, which ="trms">world is experienced as perceived through ="trms">embodied artifact of the 3D='qstn'>?
="lsts lst1">•re="trms">presentations of the location
="lsts lst1">•="trms">question of orientation
='lgc'>='lgc'>--> ="trms">epistemological studies of ="trms">scientific ="trms">instrumentation

(="ppl">Feenberg, passivity missing in ="ppl">="ppl">Ihde)
(my own ="trms">interest in shyness and the) passive dimensions of body='lgc'>--lived experience of being the object of action='strcls'>***

="ppl">Feenberg (reflecting on medical ="trms">situations forward='lgc'>:) we live our body not only as actors in the ="trms">world, but also as beings who invite action on our bodies by others
dependent body ='lgc'>='lgc'>--> highly ="trms">technologized experience

="trms">instrumentalized status of ="trms">modernism, in which the ‘dependent body’ belongs to ="trms">childhood
purified “humans” ='lgc'>: the subject distinguished from its ="trms">instrumentalities

sex='lgc'>: construction of the dependent subjectivized bodies
(="ppl">Sartre ='and'>& ="ppl">Merleau-Ponty='lgc'>:) person becomes a thing in the ="trms">world of the other

lived-body ='lgc'>=/= body ='lgc'>[='lgc'>='lgc'>--> also the concern of ="ppl">I="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigaray and ="ppl">Butler='lgc'>]
(this is ="ppl">Husserl's Körper and Leib)
='lgc'>~ machine-infused ="trms">neuro-physical body
="lsts lst2">◦kin="trms">aesthetic sensations
="lsts lst2">◦="trms">presentational sensations
="lsts lst2">◦“="trms">internal” perception
="lsts lst2">◦“subject” -body
="lsts lst2">◦organ of perception / organ of action /
='lgc'>='lgc'>--> (identity of the ego ='lgc'>='lgc'>-->) the (existentia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list visua="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list and strange) idea of='lgc'>: “I am my body"='lgc'>--body in terms of “I can” ='lgc'>='lgc'>==> self-movement
(="trms">intra-action ='lgc'>=/= that sensations are freestanding complexes and ="trms">internally ="trms">differentiated entities that can be identified and studied “before” the action)
='strcls'>*perception (is an act='lgc'>:) “animating” the ="trms">data of sensation (='qstn'>?)

the extended body signifies itself through ='lgc'>[='lgc'>=/= acts through='lgc'>] the ="trms">technical mediation

the impersonal and atomizing (commonplace) as="trms">sociations with ='thdf'>the notion of dis="trms">embodiment ='lgc'>='lgc'>--> ='thdf'>the idea that in online involvement ="trms">relations are abridged and trivialized, that there is a lack of commitment and risk, and moral engagement is impossible, and so on.

="large lg26" stl="font-size:108%"> ='strcls'>*what would be a ="trms">situated account of the (lived-)body in ="trms">CG='qstn'>?

“the ringing of the cell phone that embarrasses us in the middle of a ="trms">lecture” ='lgc'>='lgc'>--> extended body

plasticity and poly="trms">morphism of our bodies (online) ='lgc'>[="ppl">="ppl">Ihde='lgc'>]

programmers working in other programmers’ works (='lgc'>--not ="trms">imaginative engagement with the other, rather) ='lgc'>--through='lgc'>='lgc'>--> ="trms">interfaces and ="trms">folds in ="trms">interpretation ='lgc'>{tutorial voices, screen videos, scripts, help files, layers of ="trms">codes and tools on each other, nested ="trms">folders on one's own computer, named ="trms">categories by oneself, horde of text files and renders, etc='lgc'>}='lgc'>='lgc'>--> these are (en-/de-)crypting extended bodies constructed of ="trms">language
subjectively constructed ="trms">phenomenon of the ="trms">communed ="trms">fold ="trms">interpreted ='lgc'>: the 3D computer programm
(='lgc'>=/= romantic refusal of all mediation)

="prgrph">-what is the ="trms">nature of the ="trms">technology involved in ="trms">CG='qstn'>?

="large lg14" stl="font-size:129%"> ="lsts lst1">•what is the source of the somatic sense of place, if not the body (since ="trms">Greeks) and ="trms">animality (since ="ppl">Deleuze ='lgc'>+ ="ppl">Guattari), in the case of ="trms">CG='qstn'>? ='lgc'>--='qstn'>?='lgc'>='lgc'>-->='lgc'>{the way a good farmer will pick up soil and feel the dirt in his hands='lgc'>}
(="trms">Greek word) ‘soma’ refers to a corpse (in ="ppl">Homer,) not a living body (='lgc'>='lgc'>--> ='at'>#lived-body)
Neither the living body as an entity nor the Mind as an entity had a name.
for ="ppl">Aristotle, ‘thinking’ part of the soul, had an existence from any connection to the body.
“to experience the ="trms">world is the very ="trms">nature of body inside out.” (="ppl">="frds scrmbld"nttrm="Christianson">Christian ="ppl">Hubert > John Schumacher)


a ="trms">community whose ="trms">members are aware of each others’ passive ="trms">presence is ="trms">different forms
(active ='lgc'>=/= ="trms">present)

these are issues of ="trms">social subject in a ="trms">technically mediated ="trms">world

to look at ="trms">CG ="trms">embodiment ="trms">relations='lgc'>:
="lsts lst1">•="trms">fold (="ppl">="ppl">Ihde)
="lsts lst1">•="trms">skill (="ppl">Merleau-Ponty)
="lsts lst1">•theory of affordance (="ppl">="ppl">Gibson)
="lsts lst1">•="trms">intra-action (="ppl">="ppl">Barad)
="lsts lst1">•detour (="ppl">="ppl">Latour)

(="ppl">Merleau-Ponty's) ‘body schema’ ='lgc'>: space of the body='lgc'> = 'space of ="trms">situation,’ orientation towards possible (not only existing) tasks ='lgc'>='lgc'>==> aspects of the external/virtual ="trms">world
body understood in terms of their ability to enter into one's projects ='lgc'>=/= spatial location
='lgc'>[what is the body schema of the hacker in ="trms">CG='qstn'>? (an external ="trms">world where there is no near or far.) what is experienced as their ="trms">Gestalt='qstn'>? which grasp is automatically localized='qstn'>? what are their ="nms">phantom limbs='qstn'>? ='lgc'>='lgc'>==> body immediately known to self='lgc'>]


(body as the) ="trms">system of possible actions, a virtual body with its ="trms">phenomenal “place” defined by its task and ="trms">situation. “My body is wherever there is something to be done.”

kinaestheses, proprioception,

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what ‘play’ does to ‘ego’='qstn'>?

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(='lgc'>[is for ="frds scrmbld">="frds scrmbld">Lilia (='qstn'>? like ="ppl">Wittgenstein) all ‘certainties'='lgc'>] grounded in the) certainty of the body
='lgc'>{pain ='lgc'>='lgc'><='lgc'>--> certainty='lgc'>}='lgc'>='lgc'>--> trauma ='lgc'>+ ="trms">memory

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(="ppl">="frds scrmbld"nttrm="Christianson">Christian ="ppl">Hubert > ) Rudofsky “un="trms">fashionable human body” (='at'>#="trms">veil)

Thomas Friedman “The Golden Straitjacket”
="lsts lst1">•political-economic garment of globalization era ='lgc'>='lgc'>--> Straitjacket
(Cold War era='lgc'>:)
="lsts lst1">•Mao ='lgc'>='lgc'>--> suit
="lsts lst1">•Nehru ='lgc'>='lgc'>--> jacket
="lsts lst1">•Russian ='lgc'>='lgc'>--> fur
="lsts lst1">•
="lsts lst1">•Islam ='lgc'>='lgc'>--> hejab

(Tasavof='lgc'>='lgc'>-->='lgc'>{for which the body does not remain concrete and ="trms">material, and soul is ambiguous and poly="trms">morphic='lgc'>}, Pythagorean='lgc'>:) veli='lgc'>: soul can clothe itself in ="trms">different bodies ='lgc'>=/= (="ppl">Aristotle='lgc'>:) soul is the form of a particular living body ='lgc'>{ soul='lgc'> = organization of the body ='lgc'>}='lgc'>='lgc'>--> “..there seems to be no case in which the soul can act or be acted on without involving the body” ='lgc'>=/= (="ppl">Descartes='lgc'>:) soul='lgc'> = enlightened machine (='lgc'>='lgc'>~=='qstn'>? proper organization of the brain)


='strcls'>***The body is a special image ='lgc'>='lgc'>--> ="nms">body image

body, the priveleged image, the ="trms">world of consiousness (through self-reference), the brain's primary frame of reference ='lgc'>[-constructed with libidinal intensity='qstn'>? ='lgc'>='lgc'>--> a map of ="trms">narcissistic investment='lgc'>] (='lgc'>=/= body without organs)
="lsts lst1">•condition of the subject's access to spatiality (of the ='lgc'>[numero-computationally='qstn'>?='lgc'>] built environment)
="lsts lst1">•anatomy is always “="trms">imaginary anatomy”
="lsts lst1">•the (body-)ego is a formation of ="nms">body image through primary ="trms">narcissim (in terms of Oedipus complex)
="lsts lst1">•="nms">body image also incorporate external objects (implements and ="trms">instruments ='lgc'>='lgc'>--> intimate, vital, even libidinally cathected parts of the body) ='lgc'>='lgc'>~='lgc'>='lgc'>--> the “detachable” parts of the body='lgc'>: urine, faeces, saliva, sperm, blood, vomit, hair, nails, skin='lgc'>--all retain something of the cathexis and value of a body

="prgrph">-for ="ppl">Bergson='lgc'>: an image that one know from within by ="trms">affections, rather than from without by perceptions='lgc'>: body ='lgc'>}='lgc'>='lgc'>==> “my body” is the center of actions ='lgc'>==births='lgc'>='lgc'>==> re="trms">presentation
="prgrph">-for ="ppl">Whitehead='lgc'>: “self-knowl="trms"nttrm="knowledge,Knowledge">edge of our bodily event” ='lgc'>='lgc'>==> (organic) conception of ="trms">nature
="prgrph">-masculinity='lgc'>: body subordinate to the mind ='lgc'>='lgc'>='lgc'>~=>='lgc'>{ body='lgc'>: site for feminist critique
="prgrph">-for contemporary feminism (="ppl">Grosz)='lgc'>: body is neither a biological nor a ="trms">sociological ="trms">category, but rather a point of overlap between physical, ="trms">symbolic, and ="trms">material conditions

the ideological re="trms">presentations of a “real” precultural body
='lgc'>[='lgc'>='lgc'>--> idealized in terms of abstract ="trms">geometry, rendered primal in primates,,,='lgc'>]

“The theory of the body is al="trms"nttrm="already,spread">ready a theory of perception.” ="ppl">Merleau-Ponty

(in his studies on body, ="ppl">="frds scrmbld"nttrm="Christianson">Christian ="ppl">Hubert quotes John Schumacher quoting) James ="ppl">="ppl">Gibson='lgc'>: “The optical information to specify the self, in="trms"nttrm="cluster,club">cluding the head, body, arms, and hands, accompanies the optical information to specify the environment. The two sources of information coexist. The one could not exist without the other. When a man sees the ="trms">world, he sees his nose at the same time; or rather, the ="trms">world and his nose are both ="trms">specified and his awareness can shift....The ="trms">supposedly separate realms of the subjective and objective are actually only poles of attention.” (The ="trms">Ecological Approach to Visual Perception)


="trms">sensuality is co-making


rituals and ="trms">technologies are links between bodies and ="trms">societies
(="trms">social) ="trms">techniques for the inscription of locality into bodies
="trms">technology as an exteriorization of the functions of the body='qstn'>?

="trms">CG stands for='lgc'>:
="lsts lst1">•computer graphics
="lsts lst1">•computer games
="lsts lst1">•creature generator
="lsts lst1">•="trms">categorial grammar ='lgc'>='lgc'>--> “='lgc'>='lgc'>==>”, “='lgc'>=/=”, etc
="lsts lst1">•conceptual graphs ='lgc'>='lgc'>--> graph-based knowl="trms"nttrm="knowledge,Knowledge">edge re="trms">presentation and reasoning model
="lsts lst1">•computational ="trms">geometry ='lgc'>='lgc'>--> geo-info-="trms">sys design
="lsts lst1">•='strcls'>*computational ="trms">gesture='strcls'>* ='lgc'>='lgc'>--> extracorporeal ="trms">material culture
="lsts lst1">•
="lsts lst1">•(complete governance, chaotic God, commanding general, common ground, center of gravity,)
="lsts lst1">•

="large lg18" stl="font-size:114%"> the well-="trms">="trms">equipped invalid (='lgc'>='lgc'>--> ="trms">embodiment, ="ppl">Virilio)

(="ppl">="ppl">Foucault's radical exploration of='lgc'>:) body='lgc'> = (subject to the effects of) ="trms">rhetoric of ="trms">technical reason
="trms">techniques of punishment (, a “political ="trms">technology”) ='lgc'>: “an art of unbearable sensations” ='lgc'>--to='lgc'>='lgc'>--> “an economy of suspended ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights”

="ppl">Deleuze and ="ppl">Guattari='lgc'>: “We know nothing about a body until we know what it can do, in other words, what its ="trms">affects are, how they can or cannot enter into com="trms">position with other ="trms">affects, with the ="trms">affects of another body...” (what are the ="trms">affects of the ="trms">CG bodies='qstn'>?)
="prgrph">-for them the “body” is a discontinuous and non-totalized series of processes, organs, flows, energies, corporeal substances and incorporeal events, intensities and durations, a surface of intensities='lgc'>: ='strcls'>*pure simulacra without o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginals='strcls'>*


="trms">erotogenic zones, sexuality, ="ppl">Freud, auto-="trms">erotic ="trms">internalization, clinamen

(the formally female cyborg / ="trms">techno-="trms">monster of the Ghost in the Shell='lgc'>:) the (masculinist) fantasy of leaving the body behind and reconstituting it as a a ="trms">technical object under human control as both a desire for perfect knowl="trms"nttrm="knowledge,Knowledge">edge and total power and at the same time as a way of escape... ='lgc'>[="ppl">="frds scrmbld"nttrm="Christianson">Christian ="ppl">Hubert='lgc'>] ='at'>#="ppl">="ppl">Haraway
="lsts lst1">•the ="trms">question of the “soul” is ="trms"nttrm="already,spread">read as the ="trms">question of (certain ="trms">technology of) power over bodiess

(traits of) cyborg='lgc'>:
="lstsrd">1. boundary transgression
="lstsrd">2. the recognition and re-scripting of myth
="lstsrd">3. simulations of identity
="lstsrd">4. coalitions of af="trms">finity


re="trms">embodiment of intelligence

="large lg26" stl="font-size:128%">
="ppl">Hubert > ="ppl">Serres='lgc'>: “My body (I cannot help it) is not plunged into a single, ="trms">specified space. It works in ="ppl">Euclidean space, but it only works there. It sees in a projective space; it[...]