[...]mage (production and) recognition

='lgc'>--='not'>✕='lgc'>='lgc'>--> catharsis of mean-spirited
='lgc'>--='not'>✕='lgc'>='lgc'>--> festering (cherkin چرکین) alienation
='lgc'>--='strcls'>*='lgc'>='lgc'>--> vitality of the game itself

the image on the screen ='lgc'><='lgc'>--(game)='lgc'>='lgc'>--> the walking simulacrum of ="trms">social life

the loop of the citizen as ="trms">consumer

='strcls'>***="trms">Mimesis in a State of Shock='strcls'>*** ='at'>@="frds scrmbld">Hoda
="prgrph">-the link between shock and a cushioned re="trms"nttrm="cluster,club">cluse is direct, seductive, and ="trms">mimetic

="large lg2" stl="font-size:111%"> “When ="trms">affect makes its jump between the visible thing, the idea, and the ="trms">social sensibility, it can leave in its wake uncanny connections between otherwise disparate states of arrest, like shock and re="trms"nttrm="cluster,club">cluse گوشه نشينی” (="ppl">="ppl">Stewart)


='at'>@="frds scrmbld">Hoda='lgc'>: ="trms">affect jumps into view as the shock of an unassimilated trauma

cocoon room
holing up in your living room ='lgc'>==> “out there” ='lgc'>==> search for the arresting ="trms">presence

spectrality and concrete substance

="large lg10" stl="font-size:115%"> (='qstn'>?when am i) “relaxing” the jumpy move of ="trms">affect

='strcls'>*="ppl">="ppl">Stewart's “jump of ="trms">affect”
tactile image ='lgc'>--(satisfies)='lgc'>='lgc'>--> move of ="trms">affect ='lgc'>--(actualizes)='lgc'>='lgc'>--> something tempting/haunting
="prgrph">-="trms">affecting ="trms">presence at rest
="prgrph">-='lgc'>[in glamour magazines='lgc'>] models frozen in time and space stare back at you in a s="trms">cene that ="trms">stages the jump from fantasy to actual body/image and back
="prgrph">-jump from ideal to ="trms">matter to ideal

="prgrph">-what to wear as the magic of ="trms">affect itself

copy ='lgc'>~= contact

movies, ads, malls, car phones, daydreams,

="trms">modernity's ="trms">mimetic machine


(“middle class” ='lgc'>[or what people thinking as “="nms">Iranians"='lgc'>] is not just a “norm” it is a) ='strcls'>*womblike space of ="trms">affect='strcls'>* (where sentimentality and ="trms">interiority becomes tactile, where ideals and ="trms">materiality grow to ="trms">excess,) (imploding under the weight of its own ="trms">literal ="trms">embodiment,,,)
="prgrph">-(it is an ="trms">affective space) where the hegemonic claim ='strcls'>*to channel trauma into beauty='strcls'>* is actualized='lgc'>:
="lsts lst1">•sensible, solid accumulation, family values, colorful decor, ="trms">techno-gadgets, daily lottery,
="lsts lst1">•constant stimulation of the senses (='lgc'>='lgc'>--> syn="trms">aesthetic images, sounds, touches, and smells)
="lsts lst1">•circuitry of circulation itself


تأثر ta'asor, نتیجه‌ی عواطف natije-y avatef
="trms">affect (='lgc'>~= vitality/hope) ='lgc'>~/= (nightmare image of) soical entropy

the big, beautiful, basic, intensely sensate commodity-to-live-in

in ="nms">Iran='lgc'>:
="lsts lst1">•(the ‘public space’ or) “outside” ='lgc'>==> a “="trms">wilding” s="trms">cene of crime, chaos, ="trms">drug-addled ="trms">monsters, d="trms"nttrm="danger,stranger">anger, disease, and decay
="lsts lst1">•“inside” ='lgc'>--overflowing-with='lgc'>='lgc'>--> s="trms">cenes of ="trms">aesthetic connection
='lgc'>}='lgc'>='lgc'>--> ="trms">anxiety is the ground over which they (both) march


(="trms">modernist) image-="trms">affect of the new and clean and up-to-date

the feeling of being in the middle of something big and inevitable, watching it un="trms">fold
='at'>#my dreams


the labor of looking

“Movies made for women ="trms">imagine a picture='lgc'>--perfect s="trms">cene of an Inside='lgc'>--a Home filled with tangible objects that Mean or a Self filled with the intricate dramas of dreams launched, wounded, and finally satisfied or left behind. ="trms">Affect itself is laid out on the carpet like a beautiful fetish that it is okay to ="trms">love.”

(the ='at'>#telegram is littered with image-="trms">written signs of personal/public disaster)
the surge of ="trms">affect toward the s="trms">cene of abjection ='lgc'>='lgc'>--> abjection itself is felt as a contagion ='lgc'>='lgc'>--> Navid's comments turned into stickers
="prgrph">-fascination of catastrophe
="prgrph">-something pleads to be touched
="prgrph">-the act of looking at the telegram's forward='lgc'>: my desire is your desire and we are all together in the mass desire
="prgrph">-images on telegram offer ="trms">affects to ="trms">mime, lines of vitality to follow, intimate secrets to plumb, tips to imbibe for safety or good health or the search for things new and vibrant with collective envy
="prgrph">-browsing telegram, we're trudging the rough terrain of bodies, ="trms">sensuous accumulation, impact

="large lg10" stl="font-size:120%">
“Sometimes when you hear someone scream it goes in one ear and out the other. Sometimes it passes ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right into the middle of your brain and gets stuck there.”

(cryptic and as) crystal clear as a scream

="large lg1" stl="font-size:149%">
='lgc'>[a ="trms">question or something else='lgc'>] lodged in a tactile sensate ="trms">anxiety ='lgc'>='lgc'>--> ="trms">aesthetic s="trms">cene (of the senses) ='lgc'>='lgc'>--> s="trms">cene ='lgc'>='lgc'>--> shape
(="trms">anxiety has to do with the sensate and tactile and opens ="trms">onto asthetic)
(some do this all the time ='lgc'>[unknown shock of ="trms">anxiety in the morning='lgc'>]='lgc'>:) morning ='lgc'>='lgc'>--> mourning ='lgc'>='lgc'>--> sudden d="trms"nttrm="already,spread">read and start scanning () () ='lgc'>[='lgc'>], (trauma as an) everyday walking path

traumatic realism='lgc'>: a figuring that, like traumatic ="trms">memory, fails to re="trms">present the inflicting force as an object in a ="trms">symbolic order and therefore feels compelled to ="trms">literally re-="trms">present it over and over, ='strcls'>*miming the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal haunting impact.='strcls'>* (="ppl">="ppl">Stewart > Hal Foster)
="prgrph">-the subject surging to bear an ="trms">affect, surging toward an actualization, passionate connection of the subject who goes with the flow in an intoxicated moment (='lgc'>=/= sober distance)
(="frds scrmbld">Hoda's impact of) shocked subjectivity (='lgc'>='lgc'>--> the real understood as traumatic) ='lgc'>='lgc'>--> conjure up ="trms">memories of death ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">communal grieving
='lgc'>{referential vs. simulacral ="trms"nttrm="already,spread">readings ='at'>@="frds scrmbld">Hoda, ="frds scrmbld">Marialena (‘referential object for’ / ‘empathetic object in’ /or ‘criticality of’ ='lgc'>[='lgc'><='lgc'>-- i don't agree with these clear cuts of ”/"='lgc'>]; what is “the reality of suffering and death” (or “reality and suffering of death”) for ="frds scrmbld">Hoda='qstn'>? (="frds scrmbld">Xiri's ="trms">interest in her) object's “total ="trms">integration” into the political economy='lgc'>}

(="ppl">="ppl">Stewart's) signs of the senses
satisfaction in the making of sign-shrine
(="trms">question of satisfaction at ="frds scrmbld">Hoda='lgc'>:) satisfaction as a force, and end, in itself spoken through the b="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right, blunt, sensate ="trms">aesthetics of the sign
="prgrph">-something slashes ='lgc'>[= a wound made by cutting='lgc'>] at itself and spits at the ="trms">world (/ politics of slashing ='lgc'>='lgc'>--> ="trms">poetics of slashing / the young girls who “cut” themselves so they can feel alive or, ="trms">literally “come to their senses”) ='lgc'>-- dramas of surge and arrest ='lgc'>='lgc'>--> They do not ask for ="trms">interpretation or construct the subject who would assign them a meaning, ='lgc'>[they refuse='lgc'>] reference to “underlying ="trms">systems” of signification that make them ="trms"nttrm="already,spread">readable as texts
="prgrph">-something refuses to disappear
="prgrph">-(="frds scrmbld">Hoda's land is) the land of sheer circulations ='lgc'>='lgc'>--> (the ="trms">question of) equilibriums ='lgc'>='lgc'>--> how can she with her audience (let's say “we”) enter the un="trms">natural calm of another form of arrest='qstn'>? to feel the s="trms">cene resist synaesthesia

a state of the senses making contact with pen and paper (and matches)

(my enduring ="trms">love of watching images, my) optical eye

“='lgc'>[...='lgc'>] young ="trms">embodiments of a ="trms">modern middle-ground-in-the-making came face-to-face with an otherness that compelled a closer look” ='lgc'>='lgc'>--> violently ="trms">affective contact

surged toward the s="trms">cene of their confident ex="trms">citement

impact ='lgc'>==> the ="trms">social

='at'>#="trms">storytelling, compelled to repeat the event as the sentience of it still re="trms">verberated in their senses



a grounded ="trms">writing, that sends people bouncing, takes place as a threshold, hits the senses as a set of provocations, or ="trms">presents as ='strcls'>*a problematic sensed in circuits of reaction al="trms"nttrm="already,spread">ready set in motion='strcls'>* ='at'>@="nms">apass

(working with ="ppl">="ppl">Stewart) ="trms">writing ="trms">affect ='at'>#workshop
a practice of ="trms">writing ourselves into our ="trms">worlds as ='strcls'>*emergent and disparate ensembles='strcls'>* ='lgc'>='lgc'>--> we need the speculative concept of ="trms">worlding (a term that wins philosophy, criticism, digital studies, and cultural study) in ="nms">Tehran urgently
="prgrph">-the workshop offers a process of sharing, hearing, ="trms">questioning, and proposing='lgc'>--for oneself and for the sake of others ='lgc'>==> to start to think through a project or concept by working with words
="prgrph">-we will learning how to ="trms"nttrm="already,spread">read closely and to give feedback that is most useful for the ="trms">authors
="prgrph">-working with ="trms">questions='lgc'>:
="lsts lst1">•How do forms of ="trms">writing change cultural theory='qstn'>?
="lsts lst1">•What ="trms">questions do forms of ="trms">writing raise about subjects and objects, forms of attention, the possibility of thinking through description='qstn'>?
="lsts lst1">•How do you describe a s="trms">cene, a character, an event, a ="trms">situation, a collective sensibility, a ="trms">difference, a ="trms">world='qstn'>?
="lsts lst1">•What does it mean to add ="trms">density and texture to description='qstn'>?


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="large lg10" stl="font-size:122%">
armies of ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors and metonymies that are to justify war

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="large lg6" stl="font-size:102%">
“there is something quite special about the recently discovered entities such as climate. these entities cause us to reflect on our very place on Earth and in the ="trms">cosmos” ='lgc'>==> hyperobjects (“seem to force something on us”) ='lgc'>='lgc'>--> i say every object does that, and it is not recent='lgc'>: ="nms">="nms">ajayeb al makhlughat is about the description of that force

hyperobjects ="ppl">="ppl">Morton
="prgrph">-an object that is “hyper” in ="trms">relation to some other entity
="prgrph">-they are ="trms">viscous='lgc'>: they “stick” to beings that are involved with them
="prgrph">-they are “nonlocal” ='lgc'>: local manifestation of hyperobject ='lgc'>=/= hyperobject
="prgrph">-they exhibit their effects ="trms">interobjectively ='lgc'>: they can be detected in a space that consists of ="trms">inter="trms">relationships between ="trms">aesthetic properties of objects\
='lgc'>=/= apocalyptic environmentalism
='lgc'>=/= the possibility of transcendental leaps “outside” physical reality
='lgc'>=/= that we are “embedded” in a “life="trms">world”


high-dimrnsional phase space
invisible to humans for stretches of time

='lgc'>[='strcls'>*='lgc'>]hypocrisy ='lgc'><== the conditions of the impossibility of a ='lgc'>[='strcls'>*='lgc'>]="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">language= account for things while remaining uncontaminated by them, (='lgc'>~= an “outside”)
='lgc'>='lgc'>--> (="ppl">Lacanian truth='lgc'>:) “there is no ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">language” ='lgc'>=/= post="trms">modernism's “everything is a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor” ='lgc'>=/= some ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors are better than others ='lgc'>~= ='strcls'>*there is nowhere to stand outside of things='strcls'>*
the time of hyperobjects is a time of hypocrisy ='lgc'>=/= cynicism

='lgc'>[='strcls'>*='lgc'>]weakness ='lgc'><== the gap between ="trms">phenomenon and thing

='lgc'>[='strcls'>*='lgc'>]lameness ='lgc'><== the fact that all entities are fragile

="trms">imagination as='lgc'>:
="lsts lst1">•="ppl">Hume='lgc'>: a bundling of as="trms">sociations
="lsts lst1">•="ppl">Kant='lgc'>: the possibility for synthetic judgments a ="trms">priori
="lsts lst1">•object-oriented ="trms">ontology='lgc'>: immanence of thinking to the physical, radically displacing the human by insisting that my being is not everything it is cracked up to be='lgc'>--the being of a paper cup is as profound as mine


which hyperobject you are caught in='qstn'>?

image of ="trms">writing ='lgc'>='lgc'>--> shy, retiring octopuses that squirt out a dissembling (mask, cloak, vortäuschen) ink as they withdraw into the ="trms">ontological shadow


figure of ='strcls'>*mill='strcls'>* (the characters and ="trms">technologies and ideas of the ages mill around in a state of a mild, semiblissful confusion) ='lgc'>=/= ="frds scrmbld">Eszter's vortex

my intimate impressions “personal"='lgc'> = footprints of hyperobjects, distorted as they always must be by the entity in which they make their mark

="trms">situatedness is now a very uncanny place to be, like being the protagonist of a ="ppl">Wordsworth ="trms">poem of a character in Blade Runner


='strcls'>*cool impersonality of the ="trms">scientific ="trms">language='strcls'>* (now is deprived of its ideological status)


the concept of the ‘="trms">world’ is no longer operational
can we think environmentally without ='thdf'>the idea of ‘the end of the ="trms">world’='qstn'>?

(="ppl">="ppl">Morton asking for) a geophilosophy that doesn't think simply in terms of human events and human significance

="ppl">="ppl">Morton='lgc'>: global warming ='lgc'>=/= climate change
if one takes the ‘climate change’ as a substitute for ‘global warming’ is like “cultural change” as a substitute for Renaissance, or “change in living conditions” as a substitute for Holocaust


acronyms, abbreviations='lgc'>:
="acrnms">dialoc دیالوک ='lgc'>='lgc'>--> decrease in appropriate levels of concern
="acrnms">tomas توماس ='lgc'>='lgc'>--> terrain of media and the ="trms">sociopolitical realm
="acrnms">cohhatg کوهاج ='lgc'>='lgc'>--> coincidence of human ="trms">history and terrestrial geology
="acrnms">hhatg حج ='lgc'>='lgc'>--> human ="trms">history and terrestrial geology
="acrnms">pb پی بی ='lgc'>='lgc'>--> philosophy's bandwidth
="acrnms">sdwa صدوا ='lgc'>='lgc'>--> substances decorated with accidents ='lgc'>='lgc'>-->
="acrnms">ldwa لدوا ='lgc'>='lgc'>--> lumps decorated with accidents ='lgc'>='lgc'>--> featureless lumps, and those things have accidental properties, like cupcakes decorated with colored sprinkles (arayesh آرایش) ='lgc'>}='lgc'>='lgc'>--> this thinking still continues, despite the fact that ‘thought has al="trms"nttrm="already,spread">ready made it irrelevant’ ='lgc'>='lgc'>--> ="acrnms">thamii تامی, (='thdf'>for example ="trms">birds for ="ppl">Attar are merely decorative features of ="ppl">Attar's ="trms">social, psychic, and philosophical space)
="acrnms">soth صوث ='lgc'>='lgc'>--> speculating outside of the human
="acrnms">sim سیم ='lgc'>='lgc'>--> small island of meaning
="acrnms">etimom اتیموم ='lgc'>='lgc'>--> everything is made of mind
="acrnms">hhbn هبن ='lgc'>='lgc'>--> hand-holding benevolent ="trms">narrator (-which is vanished)
(auto) ="acrnms">cad کد ='lgc'>='lgc'>--> (automatic) comforting ="trms">aesthetic distances
="acrnms">iockat ='lgc'>='lgc'>--> intentional objects commonly known as thoughts
="acrnms">atot آتو ='lgc'>='lgc'>--> (you only ever perceive your particular) ="trms">anthropo="trms">morphic ="trms">translations of things
="acrnms">ejich جیش ='lgc'>='lgc'>--> exhilarating jump into cognitive hyperspace ='lgc'>='lgc'>--> displacement that Copernicus or ="ppl">Derrida does
="acrnms">foe ='lgc'>='lgc'>--> fantasies of embeddedness ='lgc'>[='lgc'><='lgc'>-- ="trms">phenomenology ='lgc'><== grounding of ="ppl">Kant (begining in 1900)='lgc'>]
="acrnms">avaa اوا ='lgc'>='lgc'>--> a vertiginous anti="trms">literal ="trms">abyss
="acrnms">iwen ='lgc'>='lgc'>--> intimacy with existing nonhumans
="acrnms">mok ='lgc'>='lgc'>--> mathematization of knowing (='lgc'>='lgc'>--> ="ppl">Descartes, ="ppl">Newton) ='lgc'>==> hiding philosophical and ideological decisions made in acts of knowing ='lgc'>=/= ="trms">ontology (as a vital and contested political terrain)
="acrnms">icad ='lgc'>='lgc'>--> ideology of “the ="trms">consumer” and its “="trms">demands” (that capital then “meets”) ='lgc'>='lgc'>--> adventure of ="trms">modernity
="acrnms">fvod ='lgc'>='lgc'>--> from the viewpoint of “objective” description (a bad way of explicating the objects that are al="trms"nttrm="already,spread">ready here)
="acrnms">toc ='lgc'>='lgc'>--> troops of critique
="acrnms">towwk توک ='lgc'>='lgc'>--> ‘="trms">technology of what we know’ (="trms">techniques that decide the ="trms">differences between ‘what we know’ and ‘what is’. ="ppl">="ppl">Morton's hyperobject is a ="acrnms">towwk)
="acrnms">usoc ='lgc'>='lgc'>--> uncanny strangeness of existence (work of ="ppl">Heidegger)
="acrnms">lawot ='lgc'>='lgc'>--> (something is) ‘laying around in the workshop of thinking’ (let's reuse what appears to be broken ="acrnms">lawot)

visist='lgc'> = visit ='lgc'>+ resist


cor="trms">relationism='lgc'>: ='thdf'>the notion that philosophy can only talk within a narrow bandwidth, restricted to the human-="trms">world correlate ='lgc'>: meaning is only possible between a human mind and ‘what it thinks'='lgc'> = its “objects” (flimsy شل و ول and tenuous رفيق as they are) ='lgc'>~-> the light on in the fridge when you close the door
="prgrph">-="ppl">Heidegger (towering through) is a cor="trms">relationist who asserts that without Dasein, it makes no sense whatsoever to talk of the truth of things, which for him implies their very existence='lgc'>--for him idealism, not realism, holds the key to philosophy. (="ppl">Heidegger's tool-analysis='lgc'>: when ="trms">="trms">equipment='lgc'>--which for all intents and purposes could be anything at all='lgc'>--is functioning, or “executing” ='lgc'>[Vollzug='lgc'>], it withdraws from access ='lgc'>[Entzug='lgc'>]; that it is only when a tool is broken that it seems to become ="trms">present-at-hand ='lgc'>[vorhanden='lgc'>] ='lgc'>='lgc'>--> is this what ="frds scrmbld">Femke is proposing to ="nms">apass='qstn'>?)

="ppl">Descartes uncritically importing the very scholasticism his work undermined

='lgc'>[='strcls'>*='lgc'>]="trms">epistemology='lgc'>:
="lsts lst1">•how can i know what there are (or are not) real things='qstn'>?
="lsts lst1">•what gives me (or denies me) access to the real='qstn'>?
="lsts lst1">•what defines the possibility of access='qstn'>?
="lsts lst1">•what defines the possibility of possibility='qstn'>?


="lsts lst1">•Einstein discovered a rippling, flowing spacetime
="lsts lst1">•Tarkovsky discovered the ‘="trms">sensuous ="trms">material of film stock’ ='lgc'>='lgc'>--> ="acrnms">s="trms">soci
="lsts lst1">•="ppl">Husserl discovered something strange about the objects='lgc'>: no ="trms">matter how many times you turned around a cion, you never saw the other side as the other side ='lgc'>='lgc'>--> the ='at'>#coin had a dark side that was seemingly irreducible


="large lg6" stl="font-size:109%"> ="ppl">="ppl">Morton's (="trms">technology of what we know) hyperobject is his sense of an a="trms">symmetry between the in="trms">finite powers of cognition and the in="trms">finite bening of things, yet he doesn't evoke descriptive practices, which could be helpfull='lgc'>--he is missing something, here='lgc'>: “the gap between ="trms">phenomenon and thing yawns open, disturbing my sense of ="trms">presence and being in the ="trms">world.”
“='lgc'>[...='lgc'>] i cannot locate the gap between ="trms">phenomenon and thing anywhere in my given, ="trms">phenomenal, experiential, or indeed ="trms">scientific space” ='lgc'>='lgc'>--> ="frds scrmbld">Xiri's problem
he disagrees with='lgc'>: (from ="ppl">Plato up until ="ppl">Hume and ="ppl">Kant) that there is some kind of dotted line somewhere on a thing, saying “cut here” ='lgc'>--so he con="trms"nttrm="cluster,club">cludes='lgc'>: “things are themselves, but we can't point to them directly.” ='lgc'>=/= nonre="trms">presentational theory, ="ppl">="ppl">Stewart is much more useful. we can see ="ppl">="ppl">Morton's taste for (a masculine) ="trms">sublime in modeling his hyperobjects

="large lg3" stl="font-size:110%"> flat ="trms">ontology='lgc'>: there is hardly any ="trms">difference between a person and a pincushion. and ="trms">relationships between them, in="trms"nttrm="cluster,club">cluding ="trms">causal ones, must be vicarious (نيابتى) and hence ="trms">aesthetic in ="trms">nature


(no) realism that only bases its findings on “ontic” ="trms">data

="large lg10" stl="font-size:101%"> ="trms">scientific discoveries are necessarily based on a decision about what real things are

='strcls'>*disaster ='lgc'>[="trms">ontologic='lgc'>] taking place against a stable background ='lgc'>[ontic='lgc'>]='strcls'>*

="large lg4" stl="font-size:112%"> ="trms">causality after ="ppl">Hume and ="ppl">Kant ='lgc'>: ="trms">causality as a feature of ="trms">phenomena, rather than things in themselves ='lgc'>==> humans are not totally in charge of assigning significance and value to events that can be statistically ="trms">measured
entities that become visible[...]