[...]n a patriarchal voice


Museum of Comparative ="trms">Zoology


="large lg2" stl="font-size:110%"> ='strcls'>* facts are theory laden ='lgc'>='lgc'>--> theories are value laden ='lgc'>='lgc'>--> values are ="trms">history laden ='strcls'>*

="lsts lst1">•="trms">animal model research is full of illogical shoddy evidence and special pleading (Lila Leibowitz ='and'>& Ruth Bleier)
="lsts lst1">•="trms">relations of aggression and gender (Freda Salzman)
="lsts lst1">•similarities in ="trms">sociobiology and bio="trms">sociology (Marian Lowe ='and'>& Ruth Habbard)
="lsts lst1">•lateralization in ="trms">neurophysiology (="ppl">Leigh ="ppl">="ppl">Star)
="lsts lst1">•medicalization of moral-political issues through transsexual surgery (Janice Raymond)

="lsts lst1">•='strcls'>**everything is a cultural institution='strcls'>** (="trms">animal studies applied to humans, ="trms">science is a cultural institution)
="lsts lst1">•up="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right stance and times of divergence between ape and hominid lines have been arenas of mortal combat in evolutionary theory more than once


how ="trms">science becomes official

“evidence becomes a hero of mine”

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


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)

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'>*

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="large lg1" stl="font-size:120%">
='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

="large lg3" stl="font-size:112%"> 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

="large lg4" stl="font-size:110%"> 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'>*


="large lg5" stl="font-size:144%"> (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 marke[...]