[...]or (-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'><='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'>='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

="large lg2" stl="font-size:110%"> ='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


="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

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

="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'>*

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

="large lg1" stl="font-size:148%"> ="trms">causal factoid


humiliators ='lgc'>[there is no center and we don't inhabit it='lgc'>]='lgc'>:
="lsts lst1">•Copernicus
="lsts lst1">•="ppl">Darwin
="lsts lst1">•="ppl">Freud (displacing the human from the very center of psychic activity)
="lsts lst1">•="ppl">Marx (displacing human ="trms">social life with economic organization)
="lsts lst1">•="ppl">Heidegger
="lsts lst1">•="ppl">Derrida (displacing the human from the center of meaning-making)
="lsts lst1">•="ppl">Nietzsche
="lsts lst1">•="ppl">Deleuze and ="ppl">Guattari
="lsts lst1">•
='lgc'>~= there is no ="trms"nttrm="knowledge,Knowledge">edge ='lgc'>=/= (film Lucy or Neil Tyson series sug="trms">gesting that) there is an ="trms"nttrm="knowledge,Knowledge">edge (of time to see everything perfectly), in some (privilaged) transcendental sphere of pure freedom, Lucy's chair ="trms">literally sitting a VIP box beyond the ="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>--> ="trms">anthropocentrism='lgc'>: ='thdf'>the idea of a privilaged transcendental sphere
="ppl">Kant ='lgc'>='lgc'>--> (although we are limited in ="trms">finitude) our transcendental faculties are at least ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorically floating in space beyond the ="trms"nttrm="knowledge,Knowledge">edge of the universe ='lgc'>='lgc'>--> ='at'>#milieu ='at'>#="nms">tasavof ='at'>#sufism


...هزار و یک hezaro yek
universe of trillions of ="trms">finitudes


='lgc'>[='strcls'>*='lgc'>]thing='lgc'>: a rift between what it is and how it appears


(="ppl">="ppl">Morton > Herman='lgc'>:) human consciousness wants ='strcls'>*to preserve knowl="trms"nttrm="knowledge,Knowledge">edge as a special kind of ="trms">relation to the ="trms">world quite ="trms">different from the ="trms">relations that raindrops and lizards have to the ="trms">world='strcls'>* (='lgc'><='lgc'>-- so d="trms"nttrm="danger,stranger">angerous and so difficult to resist ='lgc'>[='lgc'><='lgc'>-- next level of ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges='lgc'>] ='lgc'>='lgc'>-->) also want to claim that the very status of ='lgc'>[his='lgc'>] utterance is somehow special ='lgc'><='lgc'>== (human) ‘thought’ is given a unique ability to negate and transcend immediate experience
(claims that the human doesn't exist ='lgc'>='lgc'>==>) elevating the strucure of human ‘thought’ to the ="trms">ontological pinnacle سرمنزل

everything (such as ="trms">modernity) banks on a certain forms of ="trms">ontology and ="trms">epistemology to secure its coordinates


speculative realism, a rogue machinery

saving power='lgc'>:
="lsts lst1">•expecting an eschatological solution from the sky
="lsts lst1">•a revolution in consciousness
="lsts lst1">•a people's army seizing control of the state
="lsts lst1">•

obsessive robots (that hold open the sliding doors of ="trms">history just as they appear to be snapping shut, imprisoning us in ="trms">modernity forever)


='strcls'>*distance='strcls'>*='lgc'>: (the ="trms">schizophrenic defense, “object in mirror,”) a psychic and ideological construct designed to protect me from the nearness of things
="prgrph">-the concept of ‘="trms">nature’ is (such) an “object in mirror” (='at'>#amazon project)
بنداز دور mythical land away ='lgc'>='lgc'>--> a dis-dimension called ‘away’ (door دور) in ="nms">iran (door andakhtan دور انداختن)
(there is no away on this surface we are in) ='lgc'>='lgc'>--> throw away='lgc'>: an optical effect ='lgc'>: there is no loger distances our image from us in a nice, ="trms">aesthetically manageable way, but sticks to us ='lgc'>='lgc'>--> we are glued to our ="trms">phenomenological ="trms">situation (='lgc'>='lgc'>--> entanglement of ="trms">="trms">equipment and quanta ='lgc'>=/= three pigs)

a threatening proximity

“i do not feel ‘at home’ in the biosphere” (yet it surrounds them and penetrates them) ='lgc'>='lgc'>--> most humans feel that way. how one's entire physical being is caught in its meshwork of narezayati نارضایتی
(physical existence carrying with it) a trace of unreality ='lgc'>='lgc'>--> آمدنم بهر چه بود ='lgc'>: “i am not sure where i am anymore. i am at home in feeling not at home.”


="large lg3" stl="font-size:110%"> one's normal sense of time as a container


="frds scrmbld">Ehsan's ghost/sheikh film ='lgc'>='lgc'>--> demonic in that through them ="trms">causalities flow like electricity


="large lg4" stl="font-size:110%"> ambient, latin ‘ambo’ means ‘on both sides’


the old art theories that separated sweetness and power collapse
sweetness, it turns out, just is power='lgc'>: the most powerful thing


weather as ="trms">monster

="large lg5" stl="font-size:167%"> baby learns to distinguish between the vomit and the non-vomit, and comes to know the non-vomit as self


(a ="trms">society in which) growing ="trms">scientific ='strcls'>*awareness of rish='strcls'>* ='lgc'>==changes='lgc'>='lgc'>==> the nat[...]