[...]ous: they “stick” to beings that are involved with them
an class="prgrph">-they are “nonlocal” : local manifestation of hyperobject =/= hyperobject
an> an class="prgrph">-they exhibit their effects interobjectively : they can be detected in a space that consists of interrelationships between aesthetic properties of objects\
an> =/= apocalyptic environmentalism
=/= the possibility of transcendental leaps “outside” physical reality
=/= that we are “embedded” in a “lifeworld”


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

[*]hypocrisy <== the conditions of the impossibility of a [*]metalanguage= account for things while remaining uncontaminated by them, (~= an “outside”)
--> (Lacanian truth:) “there is no metalanguage” =/= postmodernism's “everything is a metaphor” =/= some metaphors are better than others ~= *there is nowhere to stand outside of things*
the time of hyperobjects is a time of hypocrisy =/= cynicism

[*]weakness <== the gap between phenomenon and thing

[*]lameness <== the fact that all entities are fragile

imagination as:
•Hume: a bundling of associations
•Kant: the possibility for synthetic judgments a priori
•object-oriented ontology: immanence of thinking to the physical, radically displacing the human by insisting that my being is not everything it is cracked up to be--the being of a paper cup is as profound as mine


which hyperobject you are caught inan class='qstn'>?an>

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


figure of *mill* (the characters and technologies and ideas of the ages mill around in a state of a mild, semiblissful confusion) =/= Eszter's vortex

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

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


*cool impersonality of the scientific language* (now is deprived of its ideological status)


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

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

Morton: global warming =/= 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:
<a class="acrnms">dialoca> دیالوک --> decrease in appropriate levels of concern
<a class="acrnms">tomasa> توماس --> terrain of media and the sociopolitical realm
<a class="acrnms">cohhatga> کوهاج --> coincidence of human history and terrestrial geology
<a class="acrnms">hhatga> حج --> human history and terrestrial geology
<a class="acrnms">pba> پی بی --> philosophy's bandwidth
<a class="acrnms">sdwaa> صدوا --> substances decorated with accidents -->
<a class="acrnms">ldwaa> لدوا --> lumps decorated with accidents --> featureless lumps, and those things have accidental properties, like cupcakes decorated with colored sprinkles (arayesh آرایش) }--> this thinking still continues, despite the fact that ‘thought has already made it irrelevant’ --> <a class="acrnms">thamiia> تامی, (for example birds for <a class='trgt hghlght 1'href='?q=A'>Aa>ttar are merely decorative features of <a class='trgt hghlght 1'href='?q=A'>Aa>ttar's social, psychic, and philosophical space)
<a class="acrnms">sotha> صوث --> speculating outside of the human
<a class="acrnms">sima> سیم --> small island of meaning
<a class="acrnms">etimoma> اتیموم --> everything is made of mind
<a class="acrnms">hhbna> هبن --> hand-holding benevolent narrator (-which is vanished)
(auto) <a class="acrnms">cada> کد --> (automatic) comforting aesthetic distances
<a class="acrnms">iockata> --> intentional objects commonly known as thoughts
<a class="acrnms">atota> آتو --> (you only ever perceive your particular) anthropomorphic translations of things
<a class="acrnms">ejicha> جیش --> exhilarating jump into cognitive hyperspace --> displacement that Copernicus or Derrida does
<a class="acrnms">foea> --> fantasies of embeddedness [<-- phenomenology <== grounding of Kant (begining in 1900)]
<a class="acrnms">avaaa> اوا --> a vertiginous antiliteral abyss
<a class="acrnms">iwena> --> intimacy with existing nonhumans
<a class="acrnms">moka> --> mathematization of knowing (--> Descartes, Newton) ==> hiding philosophical and ideological decisions made in acts of knowing =/= ontology (as a vital and contested political terrain)
<a class="acrnms">icada> --> ideology of “the consumer” and its “demands” (that capital then “meets”) --> adventure of modernity
<a class="acrnms">fvoda> --> from the viewpoint of “objective” description (a bad way of explicating the objects that are already here)
<a class="acrnms">toca> --> troops of critique
<a class="acrnms">towwka> توک --> ‘technology of what we know’ (techniques that decide the differences between ‘what we know’ and ‘what is’. Morton's hyperobject is a <a class="acrnms">towwka>)
<a class="acrnms">usoca> --> uncanny strangeness of existence (work of Heidegger)
<a class="acrnms">lawota> --> (something is) ‘laying around in the workshop of thinking’ (let's reuse what appears to be broken <a class="acrnms">lawota>)

visist = visit + resist


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

[*]epistemology:
•how can i know what there are (or are not) real thingsan class='qstn'>?an>
•what gives me (or denies me) access to the realan class='qstn'>?an>
•what defines the possibility of accessan class='qstn'>?an>
•what defines the possibility of possibilityan class='qstn'>?an>


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


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

flat ontology: there is hardly any difference between a person and a pincushion. and relationships between them, including causal ones, must be vicarious (نيابتى) and hence aesthetic in nature


(no) realism that only bases its findings on “ontic” data

scientific discoveries are necessarily based on a decision about what real things are

*disaster [ontologic] taking place against a stable background [ontic]*

causality after Hume and Kant : causality as a feature of phenomena, rather than things in themselves ==> humans are not totally in charge of assigning significance and value to events that can be statistically measured
entities that become visible through post-Humean and post-Kantian statistical causality --> anthropogenic global warming

causal factoid


humiliators [there is no center an[...]