[...]y discipline='lgc'>--from psychology, ="trms">sociology, ="trms">anthropology and cultural studies, to ="trms">literary criticism, ="trms">history and political economy...
myth has been understood in ="trms">consumer research from five perspective='lgc'>:
="lsts lst1">•="trms">symbolic
="lsts lst1">•functiona="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list
="lsts lst1">•="trms">semiotic
="lsts lst1">•structura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list
="lsts lst1">•critical theory
="lsts lst1">•monomythic


Weber='lgc'>{ ="trms">modern bureaucratization and intellectualization ='lgc'>='lgc'>==> disenchantment of the ="trms">world ='lgc'>}='lgc'>='lgc'>--> ="trms">modern experience='lgc'> = rationalization and mythological mysticism ='lgc'>='lgc'>==> ="trms">marketplace, ='strcls'>*no institution has been more willing and able to ="trms">respond to this (Weberian) desire for enchantment than the ="trms">modern ="trms">marketplace='strcls'>* ='lgc'>='lgc'>='lgc'>~=> ='strcls'>***normative preference for enchantment='lgc'> = ="trms">consumption='strcls'>***
='lgc'>--problem='lgc'>='lgc'>--> ='strcls'>*the ="trms">market remains firmly in charge of myth of ="trms">consumption, its rewards and its consequences='strcls'>* ='lgc'>: ="trms">marketplace mythology has increasingly become an all-encompassing construct of as="trms">sorted descriptions and theoretical advancements in="trms"nttrm="cluster,club">cluding the sacred, extraordinary, ="trms">symbolic and transcendental

myth='lgc'>: a way of organizing perceptions of realities

="large lg2" stl="font-size:110%">
="trms">consumer culture theory

='lgc'>{='lgc'>[Mead ='and'>& Blumer's='lgc'>] ="trms">symbolic perspective of myth='lgc'>: how ="trms">symbols are adorned with meaning and that ="trms">affect ="trms">social ="trms">interaction ='lgc'>='lgc'>--> ="trms">symbolic myth research='lgc'>: ="trms">verbal/non="trms">verbal forms of ="trms">communication, with an emphasis on how people behave in day-to-day circumstances in the context of ="trms">socio-="trms">historical structure and ideological of their environment ='lgc'>='lgc'>==> “mythology='lgc'> = ="trms">narrative” ='lgc'>}='lgc'>=/= Joseph ="ppl">Campbell='lgc'>: “="trms">interaction with the ="trms">symbolic ='lgc'>='lgc'>==> mythology”

="lsts lst1">•="ppl">Freud's use of mythic ="trms">stories as ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors in psychoanalysis ='lgc'>='lgc'>==> (early) ="trms">symbolic perspective
="lsts lst1">•Jung's ="trms"nttrm="search">archetype='lgc'>: ="trms">embodiment beliefs/images ='lgc'>==collectively='lgc'>='lgc'>==> myth and ="trms">religion ='lgc'>}='lgc'>='lgc'>==> “mythology='lgc'> = extension of the collective unconscious into ="trms">society”
="lsts lst1">•Blumer's ="trms">social life='lgc'>: construction built up by the actor (='lgc'>=/= ="trms">relationship of structures directing human life); ability to act toward oneself, ability to ="trms">internally define themselves as objects ='lgc'>[self with goal='lgc'>] as the ="trms">symbols of their own actions
='lgc'>--McAdams='lgc'>='lgc'>--> personal myth='lgc'>: ="trms">narrative ="trms">storyline as a means to organize meaning in their lives ='lgc'>--in='lgc'>='lgc'>--> context ='lgc'><='lgc'>==forms='lgc'>== ="trms">historical, ="trms">religious and state-influenced belief ="trms">systems, culturally ="trms">specific themes and ideology
='lgc'>}='lgc'>='lgc'>--> identity and ="trms">society ='lgc'>--="trms">responsible-for='lgc'>='lgc'>--> life ="trms">story ='lgc'>--negotiated='lgc'>='lgc'>--> personal myth as ="trms">interpretive strategy
='lgc'>}='lgc'>='lgc'>==> concepts of ‘="trms">consumption’ and ‘identity’ in ="trms">consumer culture theory

identity work ='lgc'>=/= personal myth
='lgc'>[Velliquette ='lgc'>+ Murray ='lgc'>+ Creyer:='lgc'>] ='thdf'>example of tattoo culture='lgc'>: private and public burrs physically with the attachment of personal meaning to physical marking of the skin and ="trms">symbolically through the personal ="trms">stories attached to public brands ='lgc'>='lgc'>--> ='strcls'>*individuals attach meaning to ="trms">consumption='strcls'>* ='lgc'><='lgc'>== negotiating the cultural tensions ='lgc'><='lgc'>==throu='lgc'>== perception of self contrasted with the influence of institutional structures (race, class, gender, age) and ideological pressure ='lgc'>}='lgc'>='lgc'>==> “meaning='lgc'> = dialectic of object and ="trms">consumer”

="lsts lst1">•(Jung's ="trms"nttrm="search">archetype ='lgc'>='lgc'>==>) Joseph ="ppl">Campbell's monomyth='lgc'>: universally applicable ="trms">narrative of mythology (like in Hollywood films about the hero's rites of passage ='lgc'>='lgc'>--> experience of life in ="trms">accordance with the ="trms">phenomena of time)
myths/dreams find expression in ="trms">symbolic form ='lgc'>='lgc'>--> “participating in ritual ='lgc'>== engaging myth”
='lgc'>}='lgc'>='lgc'>--> ='strcls'>**="trms">consumer research as hero's journey='strcls'>** ='lgc'>: ="trms">Consumer Behavior Odyssey's ="trms">travelling across America in a motorhome to learn about self, the ="trms">world, and other people ='lgc'>[='at'>@Jassme and ="frds scrmbld">Mia='lgc'>] ='lgc'>='lgc'>--> transcendental knowl="trms"nttrm="knowledge,Knowledge">edge of the American ="trms">consumer ='lgc'>='lgc'>==> academic ="trms">literature
(="trms">consumer Odyssey found that) ‘the journey’ holds a sacred status that transforms knowl="trms"nttrm="knowledge,Knowledge">edge generation into new mythological ="trms">epistemologies and opens up new doors to understanding (of ="trms">consumption)
&
‘extraordinary experiences as rites of passage’ ='lgc'>[='lgc'>--example='lgc'>: white water river rafting ='lgc'>='lgc'>--> (emergent themes of) personal growth, ="trms">communitas harmony with ="trms">nature ="trms">translated to other ="trms">consumer experiences='lgc'>]

‘rites of passage’ ='lgc'>[='lgc'>='lgc'>~= ‘monomyth'='lgc'>]='lgc'>:
="lsts lst1">•separation ='lgc'>[='lgc'>='lgc'>~= departure='lgc'>]
="lsts lst1">•="trms">transition ='lgc'>[='lgc'>='lgc'>~= initiation='lgc'>]
="lsts lst1">•re="trms">integration ='lgc'>[='lgc'>='lgc'>~= return='lgc'>]

(river rafting ='lgc'>='lgc'>~=) ritual ='lgc'>='lgc'>~= enactment of myth

='lgc'>}='lgc'>--(Arnould ='and'>& Price)='lgc'>='lgc'>--> ="trms">narrative of service ="trms">embodies the initiation of the journey
‘extraordinary experience'='lgc'> = event ='and'>& ='strcls'>*enchanted temporal period='strcls'>*

liminality='lgc'>: the threshold of a ritual where ambiguity and disorientation occurs before the ritual has been completed ='lgc'>[Van Gennep, Turner='lgc'>]

='lgc'>[Dobscha and Foxman:='lgc'>] how a joyous activity is actually stressful and invokes ='strcls'>*transcendent experiences of a mythic journey='strcls'>* ='lgc'>='lgc'>--> ‘call to adventure’ in a chaotic retail setting rife with conflict ='lgc'>[='lgc'>='lgc'>~= buying (the quintessential perfect) wedding dress at Filene='lgc'>]

="trms">consumers engage and overcome conflicts (by enacting power, achievement, and mastery ='lgc'>~ mythic ="trms">agency) and cross the mythic threshold ='lgc'>='lgc'>==> transform ="trms">consumption process into extraordinary event


Saussure's “words considered as signifiers to signs where meaning is held” ='and'>& meaning is dependent on ="trms">difference (and not on concepts outside ="trms">language) ='lgc'>--structuralism='lgc'>='lgc'>--> “myth='lgc'> = a form of speech that exists before ideas”
='lgc'>='lgc'>==> ="ppl">Strauss='lgc'>: ='lgc'>[speech and re="trms">membrance ='lgc'>='lgc'>==>='lgc'>] pre-="trms">literary ="trms">societies produce images and ="trms">narratives that resembled ="trms">nature and the meaning of the mind ='lgc'>='lgc'>--> mythic ="trms">narrative='lgc'> = ="trms">embodied resolution of contra="trms">diction ='lgc'>[='lgc'>=/= archives of achievements='lgc'>]
='lgc'>--Doja='lgc'>='lgc'>--> mythic structures='lgc'>: ="trms">generalizable forms (common in all types of ="trms">societies and universal ="trms">categories of the human mind) ='lgc'>~ “collective structures ='lgc'>='lgc'>==> superstructures='lgc'> = myth”
="ppl">Strauss='lgc'>: “myths operate in men's minds without their being aware of the fact”
='lgc'>[='thdf'>for example Mauss's gift='lgc'>: ="trms">obligation of reciprocation='lgc'> = power-="trms">relationship creating a binary of giver and receiver ='lgc'>==reciprocity='lgc'>='lgc'>==> synthesis of the gift='lgc'>]

="lsts lst1">•="ppl">="frds scrmbld">Geertz's ‘="trms">thick description’ (='lgc'>='lgc'>--> an antidote, ="trms">symbolic ="trms">anthropology ='lgc'>=/= ="trms">technocratic, mechanistic means of understanding cultures and settings, exercise of bridging perceived binary op="trms">positions and creating triadic arrays of meaning)
="lsts lst1">•="ppl">Derrida's random movement of signifiers (='lgc'>=/= o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin as a transcendental anchor to build signification, ="ppl">Strauss's concept of the exemplar model)

Saussure ='lgc'>='lgc'>==>
="lsts lst1">•="ppl">Barthes='lgc'>: “myth='lgc'> = manifestation of ideological tendencies of cultures” ='lgc'>='lgc'>--> distorts ="trms">history, depoliticizes speech ='lgc'>='lgc'>==> “="trms">language of the bourgeoisie becomes the myth of universal truths, obscuring the power ="trms">relations and blocking the perspective of power between class, race, gender and other marginalized people” ='lgc'>='lgc'>--> perpetuate existing ="trms">social conditions
='lgc'>=/= ="ppl">Peirce='lgc'>: ="trms">systems of signification create discourses (='lgc'>~ practices create the meaning behind an individual's ="trms">interaction with a sign)
='lgc'>}='lgc'>='lgc'>--> ‘advertisers and ="trms">marketers use signs and ="trms">symbols to create meaning surrounding their brands. ="trms">consumers ="trms">interpret these signs and ="trms">symbols in ="trms">different ways’

‘perspective theory’
="trms">naturalization of ideological assumptions and how ="trms">consumers problematize those assumptions in creating individual identity (shared identity and ="trms">symbolic significance through ="trms">consumer ="trms">narratives)
='lgc'>[="ppl">Thompson and Haytko='lgc'>]

problematization ='lgc'>--highlight='lgc'>='lgc'>--> ideological subtexts ='lgc'>--="trms">formulate='lgc'>='lgc'>--> binary op="trms">position ='lgc'>--="trms">naturalization='lgc'>='lgc'>--> constructed ="trms">consumption meaning

four major ="trms">imaginaries within stock shows='lgc'>:
="lstsrd">1. ‘="trms">symbolic freedom and independence of rancher life ='lgc'>=/= commercial ranching’ ='lgc'>='lgc'>==> mythically relieve ="trms">anxiety
="lstsrd">2. ‘ove and respect for ="trms">nature ='lgc'>=/= need for food and control over ="trms">nature’
="lstsrd">3. ‘="trms">community ='lgc'>=/= competitive realities of ranching life’
="lstsrd">4. mythologising ‘family unification ='lgc'>=/= male domination and female subordination’

='lgc'>[="trms">symbolic perspective of mythology ='lgc'>='lgc'>==>='lgc'>] “="trms">narrative performance='lgc'> = ideology ='lgc'>='lgc'>--> allowing people to act without logic, facts or values through illusion or myth” ='lgc'>='lgc'>--> mythology='lgc'>: a ="trms">storyline ="trms">crafted by the process of individuals’ incorporation of ="trms">symbolic resources provided through the ="trms">marketplace, which then must be negotiated between the cultural contra="trms">dictions and sphere of the dominant and public viewpoints


functionalism='lgc'>: each part of ="trms">society is dependent on other parts of ="trms">society ='lgc'>='lgc'>==> ="trms">social cohesion
='lgc'>~ “whatever is happening in ="trms">society is what is ="trms">supposed to happen” ='lgc'>='lgc'>--> “myth='lgc'>: a collective re="trms">presentation that empowers and supports ="trms">social solidarity”
="lsts lst1">•Durkheim='lgc'>: “knowl="trms"nttrm="knowledge,Knowledge">edge is ="trms">socially constructed and the ="trms">world exists through collected re="trms">presentations”
“personal desire ='lgc'>=/= ="trms">community ="trms">obligation ='lgc'>='lgc'>==> mythology”

="lsts lst1">•Eliade='lgc'>: “myth='lgc'> = an account of a creation,” of that which ‘really’ happened ='lgc'>='lgc'>--> ="trms">religion

='lgc'>}='lgc'>--(Belk, Wallendorf, Sherry)='lgc'>='lgc'>--> sacred and profane ="trms">consumption
="lsts lst1">•sacred ="trms">consumption inherent in ="trms">material objects that ="trms">embody myth helps to develop ="trms">social cohesion.
sonsumers resist commodification of cultural resources that in Eliade's view are the ="trms">embodiment of myth
='strcls'>*="trms">consumers’ sacred creation='strcls'>*
='lgc'>[example='lgc'>: temporary ="trms">consumption ="trms">community Burning Man='lgc'>: synthesis of ="trms">community and ="trms">markets through the exchange of goods and creative acts of art and performance ='lgc'>='lgc'>--> ="trms">community ="trms">narratives ="trms">embodying mythological creativity as art and performance ‘construct a temporary cohesiveness'='lgc'>]
functiona="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list perspective of ="trms">social cohesion='lgc'>: “="trms">consumption='lgc'> = means of ="trms">consumer conformity to culture” ='lgc'>='lgc'>--> (cohesion perspective='lgc'>:) ='strcls'>***a ="trms">positive feeling through the appropriation of creative ="trms">agency and resistance to challenge the unreflexive ="trms">consumption at the heart of the ="trms">marketplace myth='strcls'>***

="ppl">Barthes ='lgc'>='lgc'>==>
="lsts lst1">•critical theory='lgc'>: “myth='lgc'> = ="trms">naturalising ="trms">socially constructed and ="trms">historical discourse” ='lgc'>~ dominant ="trms">societal actors oppress subordinates by normalising markers of segregation and subordination ='lgc'>='lgc'>--> the concern is to take the side of the oppressed's ="trms">language and ='strcls'>*emancipation='strcls'>*='lgc'>[= demythologising (dominant ideology)='lgc'>] ='lgc'><='lgc'>== ="ppl">Marx's ‘false consciousness’ (='thdf'>for example capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ideology conceals and ="trms">naturalizes managerial power and implicit subordination of workers) ='lgc'>='lgc'>--> either side of a power duality can become valorised
="lsts lst1">•="ppl">Hegel='lgc'>: “mythology='lgc'> = ideology ="trms">aesthetically expressed for easy adoption by ="trms">society” ='lgc'>='lgc'>--> “ideology='lgc'> = an ="trms">imaginary map”; political breakdowns ='lgc'>='lgc'>==> ideologies become apparent (independent of mythology)
="prgrph">-(Murray and Ozanne='lgc'>:) meanings people attribute to ="trms">social structures change more slowly than the structures themselves ='lgc'>='lgc'>--> reality='lgc'>[= the meanings given to ="trms">social structure and the objective structures='lgc'>] is contradictory ='lgc'><='lgc'>== ='strcls'>*inconsistency between subject and object='strcls'>* (='lgc'>~ ="trms">societies both create reality and are shaped by it)
='lgc'>}='lgc'>='lgc'>--> ="trms">consumers as the oppressed class in postindustrial ="trms">society
="ppl">Thompson='lgc'>: ="trms">natural health myth (based on ‘cultural creatives’='lgc'>: dominant ="trms">consumer segment of ="trms">natural medicine)='lgc'>:
="lsts lst1">•='strcls'>*romantic ideology derived from ="trms">technologies’ ill effects on humanity and ="trms">nature ='lgc'>='lgc'>--> ="trms">nature is mythologized as a state of harmony, ="trms">science and ="trms">technology as forbidden knowl="trms"nttrm="knowledge,Knowledge">edge
="lsts lst1">•='strcls'>*gnostic myth emerged from a desire of ="trms">consumers to bridge ="trms">technology and spirituality ='lgc'>='lgc'>--> “the immune ="trms">system is ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorically rendered as a mysterious im="trms">material force, constituted by intricate mind-body connections and ephemeral energistic forces, which can be brought to practical ends through quasi-magical practices of ho="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic healing” ='lgc'>[="ppl">Thompson 2004='lgc'>]
='lgc'>}='lgc'>='lgc'>--> advertisers exploit these tensions as conflicting ideologies converge with reality
brand ='lgc'>='lgc'>==> a point of ="trms">difference ='lgc'>+ op="trms">positional meanings ='lgc'>='lgc'>--> ='lgc'>[for example the attraction of the coffee shops that don't personify the ="ppl">="ppl">Starbucks hegemony ='lgc'>~='lgc'>] anti-hegemonic ="trms">consumers hold strong preferences for decor that ="trms">symbolises the counter-culture

(="ppl">Thompson ='lgc'>+ ="ppl">Barthes ='lgc'>='lgc'>==> Kristensen, Boye, Askegaard='lgc'>:) how ="trms">communities develop conceptualizations of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right and wrong
='strcls'>*moral ="trms">systems are inherently ideological='strcls'>* in order to emancipate ="trms">consumers from these forces critical reflection must occur='strcls'>***
='at'>@constant and ="nms">apass='lgc'>: ='strcls'>***="trms">consumers don't escape the ="trms">market per se but instead reshape collective identity through counter-mythology='strcls'>***
(='thdf'>for example) hipster ="trms">consumer's attempt to demythologize a ="trms">consumption ideology in order to protect themselves from mainstream ="trms">consumers or ‘followers’ (when followers encroach on inside values='lgc'>:) ="trms">consumers demythologize their ="trms">consumption practices ='lgc'>==allowing='lgc'>='lgc'>==> new avenues of ="trms">consumption to occur in an emancipated state

(critical theorists='lgc'>:) ='strcls'>**="trms">market='lgc'> = arena of domination and power struggle='strcls'>**
='lgc'>='lgc'>==> ="trms">consumerism can be enslaving and manipulative mythology ="trms">crafted by the ruling class, can be overcome through resistance and demythologizing ='lgc'>='lgc'>==> ='strcls'>***emancipation='lgc'> = (a form of) new ="trms">consumption arenas (that hold a favourable power dynamic for ="trms">consumers)='strcls'>***

mythology ='lgc'>='lgc'>--> ="trms">consumer resistance, emancipation and identity projects

neoliberalism='lgc'>:
="lsts lst1">•="trms">community-based meaning of goods
="lsts lst1">•individuals (able of) attaching meaning to objects in their own self-expressive way

mythology research='lgc'>: shifted from ‘myth as organizational cohesion’ to ‘understanding ="trms">agency and emancipatory ="trms">consumption practices in oppressive ="trms">situations’

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with Ereshefsky
how to do ="trms">scientific ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='qstn'>?
="lsts lst1">•conduct piecewise and local ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics (not universa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics, not ="trms">science ="trms">fiction)
="lsts lst1">•balance ="trms">naturalism and normativity
="lsts lst2">◦="trms">naturalism ='lgc'>='lgc'>--> learn about ="trms">different ="trms">scientific practices that have ="trms">different aims
="lsts lst2">◦normativity ='lgc'>='lgc'>--> evaluate how well those practices achieve those (="trms">epistemic and ="trms">pragmatic) aims
="lsts lst1">•


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filial piety ='lgc'>='lgc'>--> family formation ='lgc'>+ ="trms">consumption behaviours (in Asian context)
(public policymakers and) ="trms">social ="trms">marketers addressing family dissatisfaction

understanding family identity has important implications for ="trms">consumption ='lgc'>--western='lgc'>='lgc'>-->
="lsts lst1">•how meal ="trms">consumption helps to maintain family bonds
="lsts lst1">•how home-made meals are useful in constructing and ="trms">communicating family identity (='at'>@="nms">apass, ="frds scrmbld"nttrm="Leonardo">Leo, ="frds scrmbld">Sarah, food-ing, ‘="trms">formulations of family identity ='lgc'>='lgc'>~=!='qstn'>? collective’)
="lsts lst1">•how families preserve identity through the transfer of inalienable possessions
="lsts lst1">•how families navigate complex ="trms">consumption choices such as involving parenthood
="lsts lst1">•


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="large lg34" stl="font-size:128%"> (="ppl">Campbell ='lgc'>+ Saren ='lgc'>='lgc'>-->) ='lgc'>[='strcls'>*='lgc'>]posthumanism='lgc'>: an ="trms">aesthetic (not just an ="trms">epistemology) that blends='lgc'>:
="lstsrd">1. the primitive
="lstsrd">2. ="trms">technology
="lstsrd">3. ="trms">horror

='lgc'>[='strcls'>*='lgc'>]="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis='lgc'>: (an engine that encourages the viewer) to recognize life not as being, but as perpetual becoming ='lgc'>=/= (liberatory promises of) ‘flow’

(each ="trms">articulating opposing fantasies of posthumanism='lgc'>:)
="trms">morphing ='lgc'>=/= mutating

primal ="trms">technology

proto-atavism نياکان گرايى ='lgc'>='lgc'>--> ='strcls'>***multiple paradigms of life exist on the peripheries of humanist life='strcls'>***

="ppl">Campbell ='lgc'>='lgc'>--> a posthuman biology (an ethical imperative that in a ="trms">technological age, that life is not just life)


Golem ='lgc'>='lgc'>--> perennial ="trms">horror in western ="trms">imagination
Jewish psalms of the 6th century
formation of life (golmi='lgc'>: unformed limb) ='lgc'><='lgc'>==emanate='lgc'>== mother's womb ='and'>& nonhuman earth itself
='lgc'>--exemplifies='lgc'>='lgc'>--> how ='strcls'>*western humanist versions of ="trms">technology tend to create a master-servant dialectic='strcls'>* (master-slave) and anything that threatens this divide invokes ="trms">horror
(roots embedded in the Romantic tradition='lgc'>:)
="lsts lst1">•“frankenfood” (mash up o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal and unexpected food combinations, genetically modified crops)
="lsts lst1">•genetic engineering ="trms">technologies
="lsts lst1">•“revenge of ="trms">nature”
="lsts lst1">•“="trms">nature out of control” leitmotif
="lsts lst1">•
='strcls'>*since antiquity (in the west) ="trms">technology has been ="trms">simultaneously imbued with magic and rationality, evil and redemption, trickery and transparency ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Baxstrom ='lgc'>+ ="ppl">Meyers Realizing The Witch='lgc'>]

="ppl">Descartes='lgc'>: the philosopher who provided the western ="trms">imagination with the most enduring model of the human ='lgc'>='lgc'>--> preoccupation with mechanism as something that ="trms">pervaded machines, bodies and ="trms">animals but never the non-="trms">material, spiritual realm of the mind

='strcls'>*eschatological significance attached to ="trms">technology='strcls'>*
="trms">schizoid stance, alternating between the ="trms">technophobic and the ="trms">technophilic (='lgc'>='lgc'>--> expressed in avant-garde)='lgc'>: Dadaism, Futurism, Cubism, constructivism)
="lsts lst1">•="trms">technocs ="trms">aestheticized and fetishized='lgc'>: ="trms">world expos such as the Crystal Palace, garden cities, the ="trms">cite industrielle, Citta Nuova, the Werknund, etc.
="lsts lst1">•military machinery of first ="trms">world war which alienated human life while at the same time making the human inhuman

='strcls'>*="trms">technology as revold='strcls'>*
="trms">imagined as rebellious and repellent
(human civilization) haunted by the temptation of a reverse evolution which coexists in it with the potential for progress
='lgc'>='lgc'>--> ='strcls'>*="trms">techno-="trms">anxiety='lgc'>: potential infallibility of the ="trms">technological

(teratology, wider context of studies on ="trms">monsters)
logic of contemporary ="trms">technoculture ='lgc'>--="trms">trope='lgc'>='lgc'>-->
="lsts lst1">•primitive
="lsts lst1">•="trms">technology
="lsts lst1">•="trms">horror


(="ppl">Campbell drawing from a larger) ="trms">intertextual repertoire consisting of advertising, film, and other images in visual culture
='lgc'>='lgc'>--> ="trms">aesthetic conflation of the primitive, ="trms">technology, and ="trms">horror points to three new concepts='lgc'>:
="lsts lst1">•="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphing='lgc'>: ='lgc'>{<='lgc'><='lgc'>--='strcls'>** exactly my problem with Manning's process philosophy='lgc'>}
="lsts lst2">◦(a logic of) ='strcls'>***identity as constant becoming='strcls'>***
="lsts lst2">◦='strcls'>***emphasis on flow='strcls'>*** (as a necessary way to understand process)
="lsts lst1">•primal ="trms">technology ='lgc'>=/= (humanist and ="trms">pervasive) concept of ="trms">technology as ="trms">modern, progressive, clean, nonalive
="lsts lst1">•proto-atavism='lgc'>: evolutionary traits from the future can exist in the ="trms">present (='lgc'>=/= atavism='lgc'>: evolutionary traits from the ="trms">past can exist in the ="trms">present) ='lgc'>[='lgc'>]
='lgc'>='lgc'>==> type of posthuman biology conception of life

(let's have atavism instead of activism)

="ppl">Campbell ='lgc'>='lgc'>--> ='strcls'>*critique the almost universal celebration of flow in contemporary philosophical thought='strcls'>* ='lgc'>{='lgc'><='lgc'>-- yes yes! thank you! ='heart'>♥='lgc'>}


primitive='lgc'>: a site of primordial simplicity ='lgc'>='lgc'>~= o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginary unity ='lgc'>}='lgc'><='lgc'>== ="trms">history of ="trms">technology ='lgc'><='lgc'>--(told from a western lens)='lgc'>-- gradual progression and sophistication of the ="trms">technical (='thdf'>for example Black Panther film)
="prgrph">-the ="trms">presence or absence of ="trms">specific ="trms">technologies has often been ="trms"nttrm="already,spread">read as a marker of cultural ‘backwardness’ ='lgc'><='lgc'>== “="trms">technology='lgc'> = something that comes from the West (rich-="trms">world ="trms">technologies) and does something to other people in other places such as the “third ="trms">world” (a well-intentioned framework that denies both ="trms">agency and contemporaneity to the ‘other’ ='lgc'>='lgc'>--> ='thdf'>for example Eliasson's Little Sun)

="trms">technological progress is not a force unique to ="trms">modern ‘civilized’ ="trms">society; it is intimately bound with art and antiquity
="lsts lst1">•="ppl">Heidegger (seeks the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of ="trms">technology in ancient Greece) ='lgc'>='lgc'>--> ="trms">technology referred to the ways in which realities are brought into the ="trms">world, a mode of unconcealing reality (hervorbringen) ='lgc'>[='lgc'>=/= mere means or ="trms">instrument='lgc'>]
='lgc'>+ every unconcealment of reality is also by necessity a concealment of another reality
='strcls'>*="trms">poiesis='lgc'>: bring hither out of concealment forth into unconcealment='strcls'>* ='lgc'>='lgc'>--> ="trms">techne='lgc'> = tech ='lgc'>+ art

paleolithic hunters (so-called primitive ="trms">societies) have been shown to have been affluent and ="trms">technologically advanced

="trms">technological primitivism, as ="trms">aesthetic in subcultures of high-="trms">technology, incorporating into their philosophies icons of='lgc'>: shamanism, esotericism, hermeticism, the occult, mythology
='lgc'>=/= my ="nms">ajayeb.net


="trms">horror in commercial images (="ppl">Campbell's investigation ='lgc'>=/= fear appeals that act to discourage or warn)
="trms">horror (like primitive) is a ="trms">historically ="trms">specific form ='lgc'>=/= an eternal constant (='lgc'>~ whay is horrific today might be completely unhorrific tomorrow ='lgc'>='lgc'>--> ='thdf'>for example ="nms">ajayeb's ="trms">horror)
="trms">horror='lgc'> = ="trms">science ="trms">fiction ='lgc'>+ primitivism

liberatory/avant-garde ="trms">horror
female-as-victim
female-as-="trms">horror
='lgc'>='lgc'>--> ="trms">apparatus of phallogocentrism
='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> ='strcls'>*="trms">horror works to produce figures that contain within them an overflow of contradictory signs='strcls'>*


="large lg22" stl="font-size:135%"> 20th century high-tech machines induce ="trms">horror ='lgc'>: depiction of ='strcls'>*="trms">technology out of control='strcls'>* inducing ="trms">horror in the humanist consciousness (='thdf'>for example Black Mirror TV series)
(both primitive ='and'>& ="trms">technical) borderline figures of contemporary culture='lgc'>: replicants, androgynes, zombies, androids, posthumans, avatars, clones, undead
='lgc'>}='lgc'>='lgc'>--> ='strcls'>*almost-not-quite ="trms">ontologies='strcls'>* ='lgc'><='lgc'>-- displacing the unitary subject of classical humanism ='lgc'><='lgc'>== ='lgc'>{new processes and quasi objects='lgc'>} ='lgc'><='lgc'>==create='lgc'>== ='strcls'>***='lgc'>{globalization, ="trms">questions of ="trms">history, ="trms">social change, political movements, collapse of ="trms">communism, fundamentalism, feminism, post-="trms">communist nationalism, global immigration flows, transnational projects such as human genome, digital human='lgc'>}='strcls'>***

="lsts lst1">•mothers
="lsts lst1">•machine='lgc'>: the ="trms">scientific, political and discursive field of ="trms">technology
="lsts lst1">•="trms">monster='lgc'>: emblematizes the ="trms">history and philosophy of the biological ="trms">sciences ='lgc'>+ their ="trms">relation to ="trms">difference and ="trms">different bodies

enlightenment ='lgc'>='lgc'>==> a comprehensive philosophical and ="trms">scientific discourse of ="trms">positioning “people of color, native australians, females, slaves (='lgc'>+ scaipods, cynocephali, tailed men, giants)='lgc'> = nearly-human ='lgc'>=/=liberal human subject (white male)
="prgrph">-in the ="trms">interstices between humans and apes, there was plenty of space to locate speculative or ="trms">imaginary creatures='lgc'>: ='strcls'>*similititudines huminis='strcls'>* (="trms">beast-men, ="trms">monsters with human resemblances, degeneracy)

="large lg50" stl="font-size:105%">
posthuman
="lsts lst1">•celebratory declaration of the end of humanity as we know it
="lsts lst1">•heralding an era of='lgc'>:
="lsts lst2">◦human being will be superseded by ="trms">technical being (='lgc'>+ ironically promissing to vouchsafe human being for eternity)
="lsts lst2">◦(liberatory seeks to) displace the arrogance of the human (as the ultimate and sole ="trms">authorities of meaning)
="lsts lst1">•replete with ideological ="trms">positions (ranging from horrific to hopeful)
="lsts lst1">•concerned with deconstruting the human as an ancient concept ='lgc'>[='lgc'>~='qstn'>?='lgc'>='lgc'>~> dissatisfied and alienated by ="trms">nature='lgc'>]

ectogenetic foetus (growth of an organism in an artificial environment)
surrogate mother جایگزین
pregnant man ='lgc'>{in the fear-fantasy of miscegenation

(crossing='lgc'>:)
="trms">animal
  human
inanimate
   ="trms">technologies
    ='lgc'>}='lgc'>='lgc'>==> ="trms">horror (accompanying the posthuman)



='lgc'>[title='lgc'>]
="trms">monstrous logic of ="nms">ajayeb

="trms">monstrous ='lgc'>=/= neat ="trms">categories

teratology
in a wider context of studies of ="trms">monsters
="trms">written texts (not only physical manifestations) ='lgc'>~ defy canonical ="trms">categories

='lgc'>[='strcls'>*='lgc'>]gothic='lgc'>: (not only a genre,) any type of text that makes coherent ="trms">interpretation fail='strcls'>*** ='lgc'><='lgc'>== text suffers from an overload of contradictory meanings which make it ="trms">literally fall apart at the seams


(="ppl">Derrida='lgc'>:) ="trms">monster='lgc'>: ='strcls'>*="trms">species of the non="trms">species='strcls'>*='lgc'> = as-yet unnameable which is proclaiming itself ='lgc'>='lgc'>--> make people turn their eyes away
="prgrph">-the figure of the ="trms">monster ="trms">embodies a means of thinking otherwise
="prgrph">-event of the ="ppl">Derridean text signalling a rupture with the discourses in which it is ="trms">gestated
='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> both ="ppl">Derrida and ="ppl">Darwin were engaged in the ='strcls'>*practice of revealing ="trms">monstrosity to the ="trms">world='strcls'>*


='strcls'>***contemporary ="nms">Iran='lgc'> = post="trms">modern gothic='strcls'>***
آخوند‎ akhoond='lgc'>: ="trms">social ="trms">imaginary of post-industrial ="trms">society producing teratological ="trms">monstrous formations ='lgc'><='lgc'>== their ="trms">technological character transgresses conventions of taxonomical description ='lgc'>--Braidotti='lgc'>='lgc'>--> cyber-teratological (fascinatino with grotesque ='lgc'>+ ="trms">technological)
="prgrph">-what are the non-unitary subjectivities in ="nms">Tehran today='qstn'>? (="trms">monster='lgc'> = ="trms">horror ='lgc'>+ marvel)

="trms">monster ='lgc'>=/= de="trms">monstrate, de-="trms">monstrate ='lgc'><='lgc'>-- vision ='lgc'>+ ="trms">monstrosity
='strcls'>*="trms">monster='lgc'>: sites of other="trms">worldliness='strcls'>* ='lgc'>--used='lgc'>='lgc'>--> teratoscopy

="lstsrd">1- ="trms">Greek and Roman ='lgc'>='lgc'>--> race of ="trms">monsters='lgc'>: ethnic entity horrific ='and'>& fantastic
="lstsrd">2- baroque and enlightenment ='lgc'>='lgc'>--> began to produce a ="trms">scientific, wondrous, fantastic, rare, entertaining ='lgc'>--(such as='lgc'>: madmen and dwarfs and other marvels participated in the life of his or her town and enjoys certain privileges ='lgc'>[...='lgc'>] ="trms">jesters and fools can transgress ="trms">social conventions and do things that “normal” human beings cannot afford -Braidotti)
="lstsrd">3- genetic turning point in the post-nuclear era ='lgc'>='lgc'>--> cybernetic teratology='lgc'>: effects of toxicity and environmental pollution ='lgc'>='lgc'>==> new ="trms">monsters ='lgc'>[='lgc'>='lgc'>--> ="ppl">Tsing='lgc'>]


experience of the ="trms">world of high-="trms">technology

artifacts of visual culture, (TV advertisements) dealing with the ="trms">tropes of the primitive, ="trms">technology, ="trms">horror='lgc'>:
(these artifacts connote دلالت ضمنى long ="trms">histories of ="trms">techno-mytho-political dramas)
="lsts lst1">•Audi spider; where Audi is likened to a preditor, ensnaring, devouring its rivals; Vorsprung durch ="trms">Technik ="trms">written in gothic-style jagged, suspended cobwebs ='lgc'>{='lgc'><='lgc'>-- Ridley Scott's alien's ="trms">technology as dirty; a lair swathed in a ="trms">thick cobweb-like substance ='lgc'>='lgc'>--> ='strcls'>*="trms">technology as life='strcls'>* ='lgc'><='lgc'>== the dirt and dampness of ='strcls'>*dirty ="trms">technology='strcls'>* sug="trms">gest an animate, sweating, breathing life-force ='lgc'>[='lgc'>~ an ="trms">aesthetic='lgc'>]='lgc'>} ='lgc'>='lgc'>--> ="trms">horror ='lgc'><='lgc'>== damp dark leaking space containing moulding cocoons of spider ='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> motivation, goals or logic of this life form cannot be recovered within the economy of the human (='lgc'>=/= clean cold untouched ="trms">technological artefact)
="lsts lst2">◦='strcls'>***="trms">technology covered in its own dirt ='lgc'>--implies='lgc'>='lgc'>--> life ='lgc'>--implies='lgc'>='lgc'>--> disorganization ='lgc'>--implies='lgc'>='lgc'>--> dis="trms">integration of borders between ‘us’ (bounded) and ‘them’ (unbounded) ='lgc'>--implies='lgc'>='lgc'>--> loss of control
="lsts lst2">◦="nms">ajayeb-e spider // links the ="trms">world (of primitive ='lgc'>+ high-="trms">technology), its ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis into automobile ='lgc'>='lgc'>==> its multiple and contradictory genealogy; sight of spider ='lgc'>--="ppl">Freud='lgc'>='lgc'>--> induce crisis of ="trms">neurotic ="trms">anxiety (arguing that this fear comes from an unconscious as="trms">sociation of the spider with the image of the phallic mother and the web ='lgc'>='lgc'>--> threatens to engulf us ='lgc'>='lgc'>--> mpnstrous feminine, Ridley Scott's alien='lgc'> = ="trms">technologized ="trms">embodiment of the phallic mother)
="lsts lst3">◾ancient activity of weaving ='lgc'>[computer emerges out of the ="trms">history of weaving; the first computers were based on the logic of the loom, quintessence of women's work (Plant, Babbage, ="ppl">Campbell)='lgc'>] ='lgc'>='lgc'>--> ='strcls'>*contemporary ="trms">technoculture is an era of insectophilia='strcls'>* (="trms">love of insects and arachnids, spiders ants bees worms etc.)='lgc'><='lgc'>== these insects ="trms">embody the logic of high-="trms">technology which values decenterdness, microprocessing, and swarm intelligence. colonies, swarms, teems ='lgc'>==acts='lgc'>='lgc'>==> ='strcls'>*="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor ='and'>& ="trms">epistemology ='and'>& ="trms">ontology='strcls'>* to understand decenterdness, rhizomaticity, distribution and microprocessing ='lgc'>='lgc'>==> ='strcls'>*insect ="trms">aesthetic='strcls'>* ='lgc'>[='at'>#use the term collapse as ="trms">marketing ="trms">storytelling, divided entities now mixed with eachother to induce mixed feelings in the audience ='lgc'>='lgc'>--> ="trms">chimera in advertisement='lgc'>]
="lsts lst4">◽matrix, from the latin ‘mater'='lgc'> = womb, the term matrix possessing the potential to nurture ='and'>& to ="trms">trap (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to Matrix film series)
="lsts lst4">◽Arachne='lgc'>: a younge woman, was so ="trms">skilful at weaving that she was rash enough to challenge the goddess Athene to a contest. she was transformed into a spider and was doomed to weave forever
="lsts lst1">•Nike mutant foot; to convey the feeling that running with these shoes is like running in bare feet (='lgc'>='lgc'>--> ="trms">chimera='qstn'>?); the mutant foot evokes a worn and labored ="trms">transition from human to posthuman which leaves behind traces of pain; ‘foot of the future’ contains within it the supplement of its ="trms">embodied ="trms">visceral human existence, a potent reminder of the human within the posthuman. Nike mutant foot ='strcls'>*suffers from o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin ="trms">horror='strcls'>* (= no secure telos of o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin which can link back to a primary source of either ="trms">technology or organicism) we cannot trace it back to an o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginary ideal ="trms">category of existence ='lgc'>='lgc'>==> it horrifies
="lsts lst1">•Nissan pathfinder; shape-shifting ="trms">technology, moves between the ="trms">animal and ="trms">technical ='lgc'>='lgc'>--> ='strcls'>*automobile ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphoses without any trace of its ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis='strcls'>* (it bears no marks, scatches, dents, damage); mighty industrialized rendering (transformers film series) ='lgc'>='lgc'>--> (an X-Men fantasy='lgc'>:) a future ="trms">world of ='strcls'>*="trms">ontological mobility='strcls'>* ='lgc'>: entities are not fixed, their ="trms">morphing into other entities is not painful, but a ="trms">natural instantaneous reaction to their environment ='lgc'>[='lgc'>=/= ="nms">ajayeb='lgc'>]
="lsts lst1">•BBC digital faces; a giant dis="trms">embodied head that roams across hilly countryside ='lgc'>~ ='strcls'>*an affront to a humanist sensibility of ="trms">integral bounded being='strcls'>*; filled with tiny selves ='lgc'>='lgc'>--> genealogy of ="trms">monstrous and mythical forms (Matrix 3rd episode the machine face) ='lgc'>='lgc'>--> ='strcls'>*visualization of ='thdf'>the idea that the self possesses no central consciousness='strcls'>* ='lgc'>[='lgc'><='lgc'>-- posthuman='lgc'>: all mental thought, all consciousness and spirit, can be attributed to the operation of micro-="trms">material processes distributed in autopoitic (='lgc'>~ self-creating) body='lgc'>] /ERG website

="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphing
critique of becoming (of ="trms">consumer)

="ppl">Cartesian (human logic of a ="trms">world of fixed entities) ='lgc'>=/= posthumanism (poly="trms">morphic unfixity, ="trms">articulating a logic of identity as decentered and in the state of ="trms">transition)

mutating ='lgc'>=/= ="trms">morphing (universally regarded as ="trms">positive, apolitical ='lgc'><='lgc'>-- in poststructural theory)='lgc'>='lgc'>--> ="trms">imagined ="trms">technological posthumanism which cruises effortlessly and seamlessly through ="trms">ontologies ='lgc'>[like T1000 in Terminator='lgc'>]
digital ="trms">morphing is a common production device in contemporary visual culture (transformers, X-Men ='lgc'><='lgc'>-- to resist that in our web designs)

="trms">morphing ='lgc'>=/= ="trms">ontological fixity
="lsts lst1">•how ="trms">technology does not oppose ="trms">nature, but stimulate it (Nissan pathfinder)
="lsts lst1">•how the ="trms">morph causes a radical spl="trms">intering of consciousness (BBC digital faces)
="lsts lst1">•how ="trms">morph is the a visualization not of being, but of becoming
='lgc'>='lgc'>--> ='strcls'>*flow, universally ="trms">coded as ="trms">positive='strcls'>* (sensibility of process and flux considered liberatory)
='lgc'>='lgc'>--> a logic of quick-change (embedded in entertainment and computer industries)


high-="trms">technology ="trms">embodiments='lgc'>:
="lsts lst1">•cyborg
="lsts lst1">•foetus
="lsts lst1">•eco="trms">system
="lsts lst1">•="trms">database
="lsts lst1">•genome
="lsts lst1">•cellular automata
="lsts lst1">•insects
="lsts lst1">•


="trms">morphing ='lgc'>=/= mutating='lgc'>: the ="trms">visceral, painful, ="trms">embodied experience that results from ="trms">ontological boundary clashes
mutating into otherness ='lgc'>=/= ="trms">morphing into otherness
(pain of the flow ='lgc'>='lgc'>-->) ='strcls'>***mutation is a concept that stops the flow='strcls'>***

(utopian='lgc'>:) ="trms">technological ="trms">imaginary portraying a simple and painless ascent into a silicon existence

="trms">chimera='lgc'>: (a term bio="trms">technological discourse uses to refer to) the evolution of elements that do not belong together
='lgc'>[in ="trms">greek mythology, a savage ="trms">beast part lion part goat part snake ='lgc'>=/= ="trms">natural order='lgc'>]


="lsts lst1">•(Iron Man's de="trms">finition of) ="trms">technology='lgc'>: an ="trms">instrument which ="trms">accords the human with a gradual ascend towards increasing civilization, linear progress and power over her or his environment
="lsts lst1">•(Black Mirror's de="trms">finition of) ="trms">technology='lgc'>: paradoxical s="trms">cene, a primal instinctual force


(my ="nms">ajayeb ='lgc'>=/=) ="trms">technological primitivism='lgc'>: (="trms">aesthetic that is produced by) the ways “primitive” icons are used in discourses of high ="trms">technology
="trms">technological merges into the mythological
ancient merges with the ="trms">modern
="lsts lst1">•eXistenZ film 1999, a high-tech-primitive blend of amphibian eggs and synthetic DNA
portrayal of a ="trms">symbolically resonant ancient life-source ='lgc'>+ form of a ="trms">technical life-source

="large lg34" stl="font-size:114%">
(="ppl">Campbell sug="trms">gesting) atavism='lgc'>: how ="trms">supposedly primitive evolutionary traits which had disappeared generations ago reappear in contemporary human or ="trms">animal life
="prgrph">-traits of a former time but still exist in the ="trms">present
='strcls'>*proto-atavism='lgc'>: (exhibiting of) future evolutionary traits in the ="trms">present ='lgc'>='lgc'>==> collapsing the quality of linear time ='lgc'>[='lgc'>='lgc'>~=='qstn'>? my sleep-walking='lgc'>] (='lgc'>=/= human approaching a state of ="trms">technological perfection through an orderly ascent of increasing complexity and sophistication)
='lgc'>='lgc'>--> ="trms">technological progress='lgc'> = nonlinear, punctuated, multiple ='lgc'>[='lgc'><='lgc'>-- used in ="trms">marketing today='lgc'>]
proto-atavism ='lgc'>--argument='lgc'>='lgc'>--> that multiple paradigms of life exist on the peripheries of humanist life ='lgc'>==="ppl">Campbell='lgc'>='lgc'>==> (how) ='strcls'>*human life='lgc'>: a cacophony of co-existing ="trms">interacting states of ="trms">past ="trms">present future existences with no recourse to a single reassuring o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin='strcls'>* (='lgc'>=/= singular progression)


(like ="trms">animal ="trms">rumors in old ="trms">bestiaries ="nms">ajayeb in a ="trms">story-starated ="trms">world) found telegram videos and ="trms">internet pic used in my image assemblages ='lgc'>='lgc'>--> (found images which make it difficult to trace their lineage) in an image-starated ="trms">world ='lgc'>==construct='lgc'>='lgc'>==> ambivalent visual re="trms">presentations that do not have a signifier in an external “real” ="trms">world (="ppl">Baudrillard's ="trms">rhetoric simulacrum='lgc'>: an object that is a copy of something which does not “exist”)
='lgc'>==Toffoletti='lgc'>='lgc'>==> potentiality='lgc'>: exceeding the bounds of description


(we are living in an) age of ='strcls'>**="trms">technosubjectivity='strcls'>**
(="ppl">="ppl">Margulis theorizes) the ="trms">symbolic basis of eukaryotic cells
(Dawkins ="trms">posits) the existence of selfish genes and the extended phenotype
='strcls'>*="trms">system theory='lgc'>: human life subsumed radically into an all-encompassing concept of ="trms">system, of which the human is merely a psychic ="trms">system, where the only important unit of analysis is ="trms">systems (human, cell, ="trms">society, law)
(="ppl">Sagan's) ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms"nttrm="metaph,metamorph,metabol,metal">metazoa='lgc'>: a multiple creature afloat in the omnisexuality of bacterial exchange
(Octavia ="ppl">Butler's) xenogenesis='lgc'>: polysexual ="trms">inter="trms">species reproduction
(="ppl">="ppl">Haraway's) ="trms">differential artifactualism='lgc'>: (='lgc'>='lgc'>~= SF, ="trms">science ="trms">fiction) a diffractive ="trms">interruptive mutative anti-reflective ="trms">monstrous logic (to a humanist eyes) ='lgc'>='lgc'>--> generation of novel forms which need not be ="trms">imagined in the stodgy bipolar terms of hominids ='lgc'>==make='lgc'>='lgc'>==> ="trms">ontological room for ="trms">naturecultures
="prgrph">-mixotricha paradoxa='lgc'>: “a mixed up, paradoxical, microscopic bit of hair ='lgc'>[...='lgc'>]they are nested in each other's tissues in a myriad of ways that make words like competition and cooperation, or individual and collective, fall into the trash heap of pallid ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors and bad ="trms">ontology”
(Thacker speaks for) extrinsic life='lgc'>: the kinds of life that cannot be contained inside itself (such as='lgc'>: the epidemic) ='lgc'>~ lifelike death ='lgc'>='lgc'>==> depict the strangeness of life in a ="trms">technological era

(diffraction ='lgc'>='lgc'>==>) myopic='lgc'>: eyesight abnormality resulting from the eye's faulty refractive ability ='lgc'>='lgc'>--> posthuman='lgc'>: an essentially ethical precondition of life in high-="trms">technology

="large lg34" stl="font-size:118%"> background of posthuman theory='lgc'>:
="lsts lst1">•="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphing ='lgc'>='lgc'>--> premised on the liberatory potential of flow ='lgc'>: processes objects and living ="trms">systems are thought to be in a constant state of becoming ='lgc'>=/= ="ppl">Campbell='lgc'>: flow is not always a liberatory ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor ='lgc'>='lgc'>-->='lgc'>{ (a politics or logic of) ='strcls'>*inertia='strcls'>* ='lgc'>=/= contemporary politics of flow ='lgc'>}
="lsts lst1">•primal ="trms">technology ='lgc'>='lgc'>--> ="trms">technology is not always s progressive civilizing inanimate force, rather it is a destructive-constructive rich-poor lively-inanimate force in the ="trms">world
="lsts lst1">•proto-atavism ='lgc'>='lgc'>--> modes of living at the ="trms"nttrm="knowledge,Knowledge">edges of humanist life
="lsts lst1">•posthuman biology ='lgc'>='lgc'>==> ='strcls'>*monolith of humanist life is myopic='strcls'>*

in a way, in ='mywrk'>my research i have been seeking ways to acknowl="trms"nttrm="knowledge,Knowledge">edge the place of posthuman ways of being in the ="trms">world ='lgc'>--through='lgc'>='lgc'>-->
="lsts lst1">•observing the high-tech (cellular automata, ="trms">database, bibliographic ="trms">technologies)
="lsts lst1">•observing the ancient (medieval ="trms">bestiaries ="nms">="nms">ajayeb al makhlughat ="nms">ajayeb ="trms">technologies)
="lsts lst1">•


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roots of ‘emancipate ourselves’ ='lgc'>--in='lgc'>='lgc'>--> “being critical"='lgc'> = ability to be self-reflexive and to ="trms">translate criticality into action and expressions of art (="frds scrmbld">Renan)
transform knowl="trms"nttrm="knowledge,Knowledge">edge sites ='lgc'>--to='lgc'>='lgc'>--> knowl="trms"nttrm="knowledge,Knowledge">edge s="trms">cenes ='lgc'>='lgc'>--> ='strcls'>*="trms">communities of concepts='strcls'>* (='lgc'>=/= ="trms">communities of people)
="prgrph">-(to form an artistic site not into a theme, a subject or a project ='lgc'>='lgc'>--> discursive architecture)
how we could actually initiate solidarity through ="trms">translation='qstn'>? (='lgc'>='lgc'>-->='qstn'>? ="trms">internationalism) ='lgc'>=/= equivalence of contexts
="prgrph">-how strategies of governance can be very sophisticated and can be embedded into what we see as good for instance in health (cleaning, or in providing food)
='lgc'>[='strcls'>*='lgc'>]naming='lgc'>: a way in which we could enter into each other's experiences, a process of conjunction and disjunction (with the problems of the previous naming process)
='strcls'>*investment='lgc'>: i'm investing into your thoughts and ="trms">interests, to possible connections between us
="prgrph">-to look away from it momentarily, so that they can look into it again
(criticality is something that we can in="trms">herit)
faith into criticality ='lgc'>='lgc'>==> ="trms">epistemological violence (='lgc'>~ criticality used as a counter capital to any problem or any ="trms">situation that we seem unable to engage with)
(in ="trms">relation of criticality ='lgc'>='lgc'>--> ='thdf'>the notion of) care='lgc'>: to ask is this the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right place and the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right time to “overperform” your criticality='qstn'>? when to be naive='qstn'>?
='lgc'>[yes, i am so tired of the ="ppl">Marxist lineage of criticality='lgc'>]
sometimes you don't have a voice in dialogue ='lgc'>='lgc'>--> you need a space where you can do a monologue
='strcls'>*monological circuits='strcls'>* (="frds scrmbld">Renan) ='lgc'>='lgc'>--> monologue='lgc'>: you take the conversation out of value making (from a neoliberal logic)
(problem of) discourse='lgc'> = a sophisticated capital in arts (that is easily distributed and circulated)
="prgrph">-appoint ='lgc'>[yourself='lgc'>] as institution ='lgc'>=/= alternative art organization ='lgc'>='lgc'>--> don't contribute to marginalizing yourself as alternative
research organization ='lgc'>=/= magazine


="frds scrmbld">Renan http://temporaryartreview.com/the-infantilization-of-local-contexts/
art="trms">world's cynical ="trms">consumption of the global periphery
="trms">international worship of dialogue
unified complicity
transnational capital of in-group favoritism
cosmetology of democratism
advanced capitalism='lgc'>: non-hierarchical transactions, horizontal decision-making
(business of) trading contexts
Western ethnocentrism
(1970s) “art played a vital role in the amassing of cultural resources, assimilation, and formation of national cultures” ='lgc'>='lgc'>==> “improving humankind” (the colonial de="trms">finition of development)
='strcls'>*="trms">rhetoric of development ='lgc'>==shaped/shaping='lgc'>='lgc'>==> art='strcls'>*
="lsts lst1">•diverse group of global ="trms">interlopers
="lsts lst1">•content-providing native informants
="lsts lst1">•regional mediators/specia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists
="lsts lst1">•solvent-like multinational institutions
='lgc'>[cultural development:='lgc'>] art act adhesive for civil ="trms">society ='lgc'>='lgc'>--> good governance ='lgc'>='lgc'>==> dialogues (='lgc'>='lgc'>~= to create a new moral image of man)
="prgrph">-='strcls'>*conditionally in="trms">="trms"nttrm="cluster,club">clusive vision of the ="trms">international art="trms">world='lgc'>: a politically legitimate place with p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic ="trms">inter-institutional structures driven by economic liberalism, subsequently confirmed by the participation of civil ="trms">society='strcls'>*
...a practice of dialogue between art and development, across geographies='lgc'>: banking on the coalition of ethno-nationalism and globalization, and promoting “indigenous” forms of capitalism, while avoiding the optics of exoticization ='lgc'>}='lgc'>='lgc'>==>
="lsts lst1">•divides and controls localities
="lsts lst1">•contextual ="trms">differences are distributed as needs and urgencies
="lsts lst1">•juridico-engineering structures (="trms">symbolized progress)
="lsts lst1">•cultural globalism with ="trms">consumption at its core
="lsts lst1">•regions soused on the liberal democratic fantasy of salvation via harmonious, multilateral exchange
(we don't want dialogues, we need meaningful dialogues)
='lgc'>--="frds scrmbld">Renan='lgc'>='lgc'>--> ='lgc'>[to relocate the “struggle for exchange” in='lgc'>] monological circuits across the topographies of power and restitution ='lgc'>=/= geographies of guilt and embarrassment


antagonistic knowl="trms"nttrm="knowledge,Knowledge">edges (organise and rally actions and thoughts for resistance) ='lgc'>='lgc'>--> changes how you are ="trms">socialized


="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robinson Crusoe
a miniature ="trms">history of human development ="trms">according to bourgeois individualism ='lgc'>[...='lgc'>] changed into an encyclopedic ="trms">storytelling of ="trms">religious virtues
="lsts lst1">•using European ="trms">technology, agriculture, economic individualism ='lgc'>[='lgc'><='lgc'>== spiritual autobiography='lgc'>], (rudimentary) political hierarchy, (civilizing effect of) ="frds scrmbld"nttrm="Christianson">Christianity ='lgc'>[='lgc'>='lgc'>--> pursuit of meaningful spiritual engagement='lgc'>]
...as the inertia of the colonial ="trms">world's knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">system breaks into the streams of exploratory capital, the relay of fragments crystallizes before seeping through the colonial subject's ="trms">social ground
http://www.curators-="trms">network.eu/blog-entry/lightning-studies-ctcccs-part-1-3 (="frds scrmbld">Renan)


="nms">Cinderella's precarity
the ="trms">question of='lgc'>: how can we ="trms">translate contexts='qstn'>? (the context of which I bring my precarity differs from here in Brussels)

(='thdf'>the notion of ='strcls'>*difficulty='strcls'>* in) ="nms">Cinderella ='lgc'>=/=='qstn'>? ="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robinson Crusoe
Crusoe's precarity (European) is something that you can overcome
="lsts lst1">•="trms">technology ='lgc'>='lgc'>--> I can develop something out of my precarity and survive being struck on an island
="lsts lst1">•Crusoe's ="trms">techne ='lgc'>='lgc'>--> human ='lgc'>=/= ="nms">Cinderella's ="trms">techne ='lgc'>='lgc'>--> companion
="lsts lst1">•Crusoe ='lgc'>='lgc'>==> ='strcls'>*rise of the ordinary individual in the nation='strcls'>* ='lgc'><='lgc'>== every individual values themselves high enough to consider themselves the proper subject of ="trms">serious ="trms">literature
="lsts lst2">◦="trms">modern individual='lgc'>: an ordinary ='and'>& alone person is able to triumph over physical environment ='lgc'>~ to be able to exploit every ="trms">situation

using diary format for ="nms">Cinderella was inspired by ="trms">respond to Crusoe's epistolary and confessional ="trms">method of ="trms">writing
(one of the earliest genre of) rea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic ="trms">fiction
="trms">written during the Enlightenment
one of the most widely published ="trms">books in ="trms">history
='lgc'>='lgc'>==> castaway ="trms">narrative='lgc'>: improvise the means of survival from limited resources at hand
="lsts lst1">•progress through ="trms">technology
="lsts lst1">•rebuilding of civilisation (civilisation='lgc'> = a form of triumph)
="lsts lst1">•unfriendliness of ="trms">nature
="lsts lst2">◦he is with a dog, two cats and a parrot but he cannot talk to them ='lgc'>=/= ="nms">Cinderella
="lsts lst2">◦Crusoe starts making Bible fals (فال انجیل opening the Bible to a random page and ="trms"nttrm="already,spread">read a verse that he believed was addressed at him)
="lsts lst2">◦he makes ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list (pro ='and'>& cons ='lgc'>='lgc'>--> debit ='and'>& credit ='lgc'>[='lgc'>='lgc'>--> mentality of business studies='lgc'>] ='lgc'>--Weber='lgc'>='lgc'>--> ="trms">book-keeping='lgc'>: distinctive ="trms">technical feature of ="trms">modern capitalism)
="lsts lst2">◦
="lsts lst1">•Crusoe='lgc'>: true protagonist of the empire (='lgc'>--Joyce='lgc'>='lgc'>--> prototype of British colonialism, ='strcls'>*mythology of colonialism='strcls'>* ='lgc'>--="frds">Sina='lgc'>='lgc'>--> ='at'>#="trms">fable of imperialism)
="lsts lst1">•(romantic notion of) ="trms">nature='lgc'>: idyllic ='lgc'>=/= (Crusoe) ="trms">nature='lgc'>: unforgiving ='lgc'>+ sparse ='lgc'>}='lgc'><='lgc'>-- utopian ='lgc'>=/= dystopian ="trms">nature ='lgc'>='lgc'>--> Lord of the Flies


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(with ="ppl">Annemarie's help ='at'>@="nms">apass)

='strcls'>*sources of knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>=/= ="trms">styles of knowing='strcls'>* ='lgc'>='lgc'>==> tensions

judgment='lgc'>: an occasion to apply one's own standards ='lgc'>=/= observation='lgc'>: a mean to get to know somebody else's standards

="trms">difference
which ="trms">differences exactly='qstn'>?
what are their ="trms">interferences and their diffractions='qstn'>?
='lgc'>='lgc'>--> the surprises that come with finding “variations”

(="trms">stories about)
vessels ='and'>& fluids
pain ='and'>& ="trms">technicians
patients ='and'>& doctors
="trms">techniques ='and'>& ="trms">technologies

(bracketing the practices ='lgc'>=/=) foregrounding the practices ='lgc'>='lgc'>--> objects come into being and disappear with the practices in which they are manipulated ='lgc'>='lgc'>==> reality multiplies
='lgc'>=/= single passive object in the middle waiting to be seen from the point of view of seemingly endless series of perspectives (SK the elephant parable)

philosophy used to approach knowl="trms"nttrm="knowledge,Knowledge">edge in an ="trms">epistemological way (='lgc'>~ preconditions for acquiring true knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'> = ="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Alex's ="trms">question “what is artistic research”) ='lgc'>=/= (="ppl">Annemarie's) ='strcls'>*knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'> = a ="trms">matter of manipulation (='lgc'>=/= reference)='strcls'>* ='lgc'>='lgc'>==> ethnographic ="trms">interest in knowl="trms"nttrm="knowledge,Knowledge">edge practices (='lgc'>--to='lgc'>='lgc'>--> “what are artist rese="trms"nttrm="search">archers doing='qstn'>?”)


xxxxxxxx

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='at'>#project='lgc'>: to create a multidisciplinary knowl="trms"nttrm="knowledge,Knowledge">edge program around the ="trms">relationship between art, ="trms">marketing and ='lgc'>[='qstn'>?='lgc'>], highlighting the imbricated فلس فلس ="trms">nature of ='lgc'>[='qstn'>?='lgc'>] as tangible resources and knowl="trms"nttrm="knowledge,Knowledge">edge

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='at'>#project index ="nms">Tehran theory='lgc'>: to think ethnographically about non-unilateral and non-static picture of aspiration in the context of contemporary ="nms">Tehran eco-="trms">techno-culture
="lsts lst1">•archive ="trms">question
="lsts lst1">•contemporary media ="trms">technology
="lsts lst1">•="trms">data/knowl="trms"nttrm="knowledge,Knowledge">edge organization
="lsts lst1">•infrastructure
="lsts lst1">•="trms">epistemology
="lsts lst1">•="nms">Tehran ="trms">techno-culture multi="trms">species ethnography
="lsts lst1">•mini ="trms">worlds
="lsts lst1">•='strcls'>*how people ="trms">imagine a better life='qstn'>?='strcls'>* ='lgc'>='lgc'>--> (to think non-unilateral and non-static) ='strcls'>*picture of aspiration='strcls'>* (in the context of contemporary ="nms">Tehran)
="lsts lst1">•imitations of forms
="lsts lst1">•http://="nms">ajayeb.net/='qstn'>?q=sensibilities='lgc'>+hitting='lgc'>+people
="lsts lst1">•start as collaborative online platform for ="trms">writings/projects about ="nms">Tehran emerging ="trms">ecologies='lgc'>:
="lsts lst2">◦mice موش
="lsts lst2">◦mobile phones موبایل
="lsts lst2">◦="trms">monsters هیولا
="lsts lst2">◦heavens مثل
="lsts lst2">◦
="lsts lst1">•on ="nms">Tehran trees='lgc'>:
="lsts lst2">◦on ="trms">anthropogenic landscapes of ="nms">Tehran
="lsts lst2">◦descriptive ="trms">methods for the study of ="trms">social ="trms">relation and ="trms">histories
="lsts lst2">◦learning (directly) about ="trms">worldly objects of ="nms">Tehran ='lgc'>='lgc'>==> take part in the kinds of creative play that are the hallmark of the research ='lgc'>='lgc'>--> draws ="trms"nttrm="already,spread">readers outside common-sense assumptions
="lsts lst3">◾(to enable a) ="trms">technologically-augmented eco="trms">system
="lsts lst3">◾(to enable a) translocal exchange
="lsts lst2">◦='lgc'>{ ='lgc'>[='qstn'>?not to='lgc'>] tokenization and verification of ="trms">natural assets ='lgc'>='lgc'>--> augment ='and'>& utilize ='lgc'>--='qstn'>?='lgc'>='lgc'>--> provoking our ="trms">relation to ="trms">nature, hybrid eco="trms">systems in the ="trms">technosphere ='lgc'>}='lgc'><='lgc'>-- ="trms">question of governance
="lsts lst3">◾to explore ways for nonhumans as ="trms">agents to act with the same importance of humans in/with the ="trms">world via ="trms">technology
="lsts lst2">◦re="trms">socializing value (less ="trms">anthropocentric) ='lgc'>='lgc'>--> ="trms">social impact ='lgc'>+ environmental impact
="lsts lst2">◦less inalienable circulation of ='strcls'>*cultural intelligence='strcls'>* (and value) among less individualized (connected ="trms">networks of wider) ="trms">social ="trms">agents
="lsts lst2">◦critical ="trms">questions ='lgc'>+ cross-pollinate


="large lg1" stl="font-size:131%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

(inconsistency of) ='strcls'>*physiological chaos='strcls'>* of the ="trms">World War I ='lgc'>='lgc'>--> how physicians and medical rese="trms"nttrm="search">archers (early 20th century medical ="trms">science) ="trms">responded to it='qstn'>? ='lgc'>='lgc'>--> (a new web of concepts='lgc'>:) ='strcls'>*="trms">semiotics of injuries and behaviors='strcls'>* (='lgc'>='lgc'>--> that became essential for thinking about ="trms">integration and collapse in economics, ="trms">social organization, psychoanalysis, ="trms">symbolic re="trms">presentation, and ="trms">international politic)
='lgc'>='lgc'>--> attuned to, to anticipate, to outdo, ='strcls'>*="trms">specific conditions of the lived body in
states of extreme exertion='strcls'>*='lgc'>:
="lsts lst1">•in a conceptual-="trms">historical and ="trms">anthropological ="trms">fashion
="lsts lst1">•="trms">stage thought and experimentation
="lsts lst1">•to recalibrate their thinking
='lgc'>}='lgc'>='lgc'>--> logic of ="trms">integration (a problematic ="trms">systematization) ='lgc'>='lgc'>==> ='strcls'>*registers of the individual and the ="trms">social='strcls'>*

linked to each other='lgc'>:
="trms">integration در شکم چيزى جا دادن, collapse, self-preservation, crisis, catastrophe, witnessing, evidence, unknowing

early 20th century medical ="trms">science ='lgc'>='lgc'>==> شکننده a body that is ='strcls'>*brittle because ="trms">integrated='strcls'>* ='and'>& ='strcls'>*="trms">integrated because brittle='strcls'>*

wartime and postwar therapeutics ='lgc'>='lgc'>==> conceptions of the body

="large lg30" stl="font-size:134%"> ="ppl">Geroulanos and ="ppl">Meyers (='lgc'>=/= ="ppl">Foucauldian) show “how particular kinds of injury emerged during ="trms">World War I, and how such injuries found their place in the bodies and life="trms">worlds of wounded soldiers and doctors, and in the thinking and actions of theorists and policy makers.” (ethnography of the ="trms">interwar period)
='lgc'>=/= proposing a counter-body or counter ="trms">epistemology or resistance knowl="trms"nttrm="knowledge,Knowledge">edge


“in this ="trms">world, we do not play chess with eternal figures like the king and the fool; the figures are what the successive con="trms">figurations of the chessboard make of them.” -Veyne

(='lgc'>[='strcls'>*='lgc'>]="trms">integration='lgc'>:) taxonomy of disorder ='lgc'>='lgc'>==> administrative ends (an idea of entire ="trms">system of organic functioning ='lgc'>='lgc'>--> homeostasis='lgc'> = "the wisdom of the body” ='lgc'>='lgc'>==> theories of norms, normality, dis="trms">integration, catastrophe)
="lsts lst1">•='thdf'>the idea of a damaged ="trms">world in need of meticulous care
="lsts lst1">•='thdf'>the idea of the injured body that seeks to stabilize itself

='at'>#="trms">integration
the ="trms">interwoven ="trms">data recovered from the study of ="trms">systemic and functional aspects of the broken organism ='lgc'>='lgc'>==> totality ='lgc'>~ establishment of a nonliberal individualism (='lgc'>+ ="trms">social welfare) ='lgc'>='lgc'>==> ='strcls'>**="trms">society='lgc'> = an ="trms">integrated and fragile whole in need of care='strcls'>**


today's ="trms">integrative medicine ='lgc'>='lgc'>--> conceptualizations of the whole body ='lgc'>='lgc'>==> picture of the patient='lgc'>:
="lsts lst1">•neoliberal in character
="lsts lst1">•(always) future tense in orientation


destiny='lgc'> = personalized medicine (a project to anticipate and guide the patient's destiny)

welfare state's widest possible in="trms">="trms"nttrm="cluster,club">clusion of its citizens clashes with the realities of the ="trms">marketplace

to reconcile the individual's cognitive and physical realities with the particular ="trms">demands of their ="trms">world

...="trms">sociological quest to understand the locus of injury

='lgc'>[title='lgc'>]
duet of ="trms">integration-crisis (='lgc'>='lgc'>==> whole-body ideals)


(="ppl">Geroulanos and ="ppl">Meyers argue that) understanding ="trms">integration and crisis in medicine ='lgc'>='lgc'>==> to wrap our heads around the way later-dominant cybernetic and structura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list theories located the individual in the ="trms">world

bodily ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor ='lgc'>[in='lgc'>] ="trms">integrations of domestic ="trms">societies

the ="trms">integrated, dis="trms">integrating human body='lgc'>:
="lsts lst1">•a new site of meaning and care
="lsts lst1">•subject for new analogies of body biological and body politic
="lsts lst1">•object of direct experimentation


="trms">story of the human body (at once ="trms">social ='and'>& biological)

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="large lg10" stl="font-size:115%"> ="trms">question of ="trms">technology
='lgc'>--locational='lgc'>='lgc'>--> where does the ="trms">technological take place='qstn'>?
(and when='qstn'>?)

="ppl">Heidegger ='lgc'>='lgc'>--> (latecomers were) addicted to ="trms">technology
“under what conditions we could arrive at a free ="trms">relation to ="trms">technology='qstn'>?”

="ppl">Heidegger problem with addicted ='lgc'>='lgc'>--> ='strcls'>*ad="trms">diction is content with what is merely available='strcls'>* (it never surpasses this limit) ='lgc'>=/= ="trms">anxiety


="ppl">Avital focus on the ='strcls'>*chemical prosthesis='strcls'>*

="large lg30" stl="font-size:114%"> in war, ="trms">drugs become another piece of ="trms">="trms">equipment ='lgc'>='lgc'>--> taking the pill='lgc'>: ="trms">technologizing oneself into the war machine

heroin comes from heroisch

="trms">technically calibrated culture

="trms">drug ='lgc'>='lgc'>--> ="trms">hallucinated exteriority

electronic/="trms">drug culture ='lgc'>='lgc'>--> (="ppl">Nancy ='lgc'>+ ="ppl">Blanchot's) désœuvrement='lgc'>: without an end or program, an unworking that nonetheless occurs


how the ='strcls'>*prosthetic subject='strcls'>* is constituted
(Junger's ="trms">drug, ="ppl">Heidegger's tech, ="ppl">Benjamin's hashish, de Quincey's opium, Duras's alcoholizations='lgc'>:) a saturated text, pushing beyond the ="trms">materiality of the ="trms">book though not into any ideality

the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to ="trms">drugs ='lgc'>+ the supplementary ="trms">interiority that they produce

there has never been a war on ="trms">drugs that is not carried by another type of ="trms">drug (="trms">religion, patriotism, oil, TV)

="trms">history of narcotica ='lgc'>='lgc'>~= ="trms">history of culture

='lgc'>[='strcls'>*='lgc'>]intoxication='lgc'>: (names) a ="trms">method of mental labor that is ="trms">responsible for making phantoms appear ='lgc'>='lgc'>--> mnemonic ="trms">apparatus

“you have something in you that must be killed” ='lgc'>='lgc'>==> ambivalent stimulant/tranquilizer

body proper regains its corruptible organic status
self-medication and vitamins become the occupation of every singularity

="trms">drugs explore fractal ="trms">interiorities (='lgc'>=/= seeking an exterior transcendental dimension)

r="trms">enunciation چشم پوشی، ترک، کناره گیری، قطع علاقه
(addict='lgc'> = nonrenouncer)

virtual reality
cyberprojections

(Dasein's) dependency='lgc'>: a state in which ="trms">anxiety is still bound

='strcls'>*="trms">mimetic poisoning='strcls'>* (of pharma="trms">codependency as="trms">sociated with ="trms">literature, as sedative, as cure, as escape, etc.) ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">relationship to law

(our French ="trms">heritage ='lgc'>='lgc'>--> Flaubert='lgc'>: “a thinker should have neither ="trms">religion nor fatherland nor even any ="trms">social conviction”) ='strcls'>*thinking='lgc'> = radically rupturing='strcls'>*

="trms">drugs forced decision upon the subject ='lgc'>='lgc'>--> de Quincey

opium='lgc'>: the transparency upon which one could review the ="trms">internal conflict of freedom (='lgc'>+ encounters the ="trms">abyss of destructive jouissance)


war against pain

higher forms of ="trms">drug


='strcls'>*(like any good parasite) ="trms">drugs ="trms">travel both inside and out of the boundaries of a ="trms">narcissistically defended politics='strcls'>* ='lgc'>==producing='lgc'>='lgc'>==> a lexicon of body control and a private property of self

="trms">drug's virtual and fugitive patterns
they have a secret ="trms">communications ="trms">network with the ="trms">internalized order


Madame Bovary='lgc'> = clinic of phantasms


everything said about ="trms">technology can be applied to ="trms">drugs='lgc'>: acceleration, speed, inertia, the third ="trms">interval

="trms">drug/medicine ='lgc'>='lgc'>==>
="lsts lst1">•deaden the pain
="lsts lst1">•separate from a poisonous maternal flux
...
="lsts lst1">•="trms">hallucinated plenitude
="lsts lst1">•pure ="trms">communication ='lgc'>='lgc'>~= transcendental telepathy

(have in mind that) any substance can function as a ="trms">drug


“It wasn't clear then whether the body was private property or not, whether the ="trms">authorities could legislate zoning ordinances, or whether pleasure and liberty were values freely exercised upon a ="trms">coded body.”
="prgrph">-="ppl">Avital


='mywrk'>my work over the etymology of the signifier ='lgc'>='lgc'>--> moon index
(i shoot up trash ="trms">fiction)


(="ppl">Freud) ='strcls'>*pain is imperious='strcls'>* متکبر

(failing) to meet the requirements of an authentic alterity
(we are) into forgetting and the simulacrum (='lgc'>=/= truth)
="lsts lst1">•="trms">hallucinator='lgc'>: the creature of the simulacrum (par excellence)
(trafficking in) abstract forms of forgetting

the poor
the body-broken
the racially ="trms">hallucinated other


chemical prosthesis (mushroom or plant) ="trms">responds to a fundamental structure

="trms">drug addict ='lgc'>='lgc'>--> a mystical transport going nowhere
="trms">drug addict offers her body to the production of ="trms">hallucination, vision, or trance
='lgc'>='lgc'>--> going nowhere fast


being exposed to existence='lgc'> = placing one's body in the grips of a temporality that pains ='lgc'>='lgc'>--> ad="trms">dictive='lgc'> = artificial, beside oneself


="trms">drugs ='lgc'>--linked-to='lgc'>='lgc'>--> a mode of departing, to de="trms">socialization ='lgc'>[without the assurance of arriving anywhere='lgc'>] (='lgc'>='lgc'>~= activity of ="trms">writing) ='lgc'>=/= production of real value


...movement of the simulacrum without address (or, in another idiom, without purpose, point)

="ppl">Nietzsche was the first philosopher who ='lgc'>--="ppl">Avital='lgc'>='lgc'>-->
="lstsrd">1. to think with his body
="lstsrd">2. to put out the call for a supramoral imperative


="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="large lg26" stl="font-size:124%"> we are implicated inscribed dis="trms">articulated and reresignifed by ="trms">technological prosthesis
there is no outside to ="trms">technology
there is no off switch to ="trms">technology
="trms">wonderological tracks of ="trms">technology

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

how much ="trms">nature has to change before our descendants cease to be human='qstn'>?
about when in the course of evolution our ="trms">ancestors became human='qstn'>?
(unanswerable good ="trms">questions)

if the human is not the one ="trms">consuming, who is='qstn'>?

="trms">animals ="trms">consume
(numinous ="trms">agentic status of) dead ="trms">consumer

human aspects of ="trms">consumption='lgc'>: learning, decision making, reason, perception, ethics, ="trms">agency, desire and choice ='lgc'>--arise='lgc'>='lgc'>--> ='strcls'>*between humans and intelligent machines='strcls'>*

='lgc'>[='strcls'>*='lgc'>]posthuman='lgc'>: a move that seeks to locate being, or aliveness, or meaning in the not-quite-human-as-we-know-it

(humanist) ="trms">epistemology='lgc'>: how we investigate and describe the ="trms">world
(humanist) ="trms">ontology='lgc'>: how we understand what constitutes life and objecthood

='lgc'>==="ppl">Campbell='lgc'>='lgc'>==> help ="trms">consumer research='lgc'>:
="lstsrd">1. expand the range of temporal reference (look into the future of how ="trms">consumption will look like)
='strcls'>**='thdf'>assumption of the future='lgc'>: the future will be a post-="trms">consumption existence='strcls'>**
="lstsrd">2. expand the range of physical reference (ex="trms">traplanetary ="trms">consumption='lgc'>: what the ='strcls'>***="trms">consumption of place='strcls'>*** means; embryonic ="trms">consumption sites='lgc'>: store your ="trms">child's cord blood stem cells)
="lstsrd">3. ="trms">interrogation of the roots of humanism (="trms">social ="trms">sciences)


today='lgc'>:
robotic revolution
bio="trms">technology revolution


='strcls'>*posthuman='lgc'>: ideological account of the future of the human ="trms">species in annexation with info-bio-="trms">technologies ='lgc'>=/= ='strcls'>*posthumanism='lgc'>: (speculative philosophy ='lgc'>+ ="trms">material reality) critique of the discourse and ="trms">epistemologies of ='strcls'>*humanism='lgc'>:
="lsts lst1">•belief in progress
="lsts lst1">•="trms">technological mastery over ="trms">nature,
="lsts lst1">•separation of human and ="trms">animal kingdom
="lsts lst1">•therapeutic approach to human behavior
="lsts lst1">•secular approach to ="trms">scientific inquiry
='strcls'>*humanism='lgc'> = ="trms">epistemology='lgc'>: a way of investigating the ="trms">world that is consonant with our human intuition='lgc'>--understand='lgc'>='lgc'>--> life as comprising essentially animate or inanimate, self or other, human or nonhuman='strcls'>** ='lgc'>[='lgc'>=/= set of diverse beliefs='lgc'>]

="trms">horror of surgically implanted biomedical enhancement ='lgc'>='lgc'>--> (persistence of the) inviolability of the body as the seat of identity ='lgc'><='lgc'>-- a classic humanist assumption

posthumanism
="lsts lst1">•speculative philosophy ='lgc'>+ ="trms">material reality
="lsts lst1">•abstract philosophy ='lgc'>+ ="trms">="trms">empirical ="trms">science
="lsts lst1">•ancient ='lgc'>+ futuristic
="lsts lst1">•exotic ='lgc'>+ specialized (telesurgery, a="trms">morphous computing) ='lgc'>+ banal ='lgc'>+ ubiquitous (automobility, eyeglasses)
="lsts lst1">•
='lgc'>='lgc'>--> apocalyptic era (intelligent machine takeover)
='lgc'>='lgc'>--> ="trms">ecological ethics (human not the most important form of life on earth)

='strcls'>***attempt to overcome humanness is an age-old human tendency='strcls'>***

what constitutes life
="lsts lst1">•women ='lgc'>='lgc'>--> Schiebinger
="lsts lst1">•slaves ='lgc'>='lgc'>--> Douzinas
="lsts lst1">•computer viruses ='lgc'>='lgc'>--> Parikka
="lsts lst1">•cellular automata ='lgc'>='lgc'>--> ="ppl">Delanda
="lsts lst1">•bacteria ='lgc'>='lgc'>--> ="ppl">="ppl">Haraway
="lsts lst1">•swarms ='lgc'>='lgc'>-->Thacker
="lsts lst1">•


='strcls'>*brand='lgc'> = living ="trms">system='strcls'>* (='lgc'>='lgc'>--> distinguish themselves from environment, ex="trms"nttrm="cluster,club">clude from it what is not, feedback ="trms">communication with environment, self replicate, evolve, ) ='lgc'>=/= cultural product
='at'>@="frds scrmbld">Femke


(="ppl">Campbell arguing that) the human and the posthuman are (ways to describe the forces that are) al="trms"nttrm="already,spread">ready ="trms">present in the human condition='lgc'>:

="lstsrd">1.
computation of life
mid 19th century weaving ="trms">technologies ='lgc'>='lgc'>==> logic of computation ='lgc'>==="trms">ontology='lgc'>='lgc'>==> “universe='lgc'> = giant computer” ='lgc'>: attempting to uncover what life itself is through a better understanding and appreciation of the power and seeming omni="trms">presence of computational logic
="lsts lst1">•a discourse ='lgc'>[='lgc'>~ a way of talking about the ="trms">world='lgc'>] (and not only a claim that people make)
='lgc'>='lgc'>--> an ='thdf'>example of how dominant ="trms">technologies are not just ="trms">instruments but models (through which the ="trms">world is understood)
‘clockwork universe’ was the model for the last four millennia='lgc'>: clockwork-like essence of ="trms">cosmos ='lgc'>+ state ='lgc'>+ body (='lgc'>=/= romanticism, galvanism, mesmerism, quantum mechanics)
='lgc'>}='lgc'>='lgc'>==>
="lsts lst1">•="trms">consumer as computer/computational (="trms">consumer as information processor, ="trms">consumer as automatic subject ='lgc'>=/= psychological ="trms">agent) ='lgc'><='lgc'>== ="trms">science of cybernetics, automaticity, feedback
="lsts lst1">•information (a new powerful substance in mid 20th century), “raw ="trms">data ='lgc'>='lgc'>==> decisions, models, theories”, a specialized value-free term (='lgc'>=/= fact, learning, wisdom, understanding, enlightenment) ='lgc'>='lgc'>--> second half of 20th century='lgc'>: information began to assume a deep and proved privileges place (in politics, cultural ="trms">imaginary), to informationalize ="trms">consumer objects='lgc'>:
="lsts lst2">◦jeans as “intelligent denim” ='lgc'>='lgc'>--> “vector graphics and pixelation as there expression of your individuality” (Jack ='and'>& Jones)
="lsts lst2">◦cream as “pro-retinal A nanosomes and Par-Elasty” (L'Oreal)
="lsts lst1">•

="lstsrd">2.
laborization of life
growing sophistication of the previously simple and straightforward ="trms">categories of aliveness and deadness (='lgc'><='lgc'>== ="trms">technologies since the 1970s='lgc'>: stem cell engineering, in vitro fertilization, genomics, virtual surgery, bio="trms">material engineering)
='lgc'>}='lgc'>='lgc'>==>
="lsts lst1">•make the range of what constitutes ‘alive’ larger and more complex
="lsts lst1">•="trms">stage the ="trms">interpenetration of the machinic and the organic
(in the future it will be the) ="trms">marketers as the most influential groups in re-drawing ="trms">categories of existence and deciding what is animate or inanimate, ="trms">natural or ="trms">technical (not ="trms">scientists or philosophers)
='lgc'>[='strcls'>***classical ="trms">marketing strategies='lgc'>: ="trms">positioning, ="trms">communication='lgc'>]
='lgc'>='lgc'>==> paradoxes in ="trms">consumption (for example stem cell engineered meat appears as both identical and radically ="trms">different from its predecessors) ='lgc'>='lgc'>--> postethical ="trms">consumption models (="trms">categorized as vegetarian='qstn'>? how ="trms">marketing re-enchant food without appeal to a myth of ="trms">pastoral o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin='qstn'>?)
='lgc'>='lgc'>--> commentary ="trms">consumption acts='lgc'>: organic food ="trms">market, ="trms">natural healthcare ="trms">market

="lstsrd">3.
miniaturization of life
“fast, cheap, and out of control”
autonomous (='lgc'>=/= central, god-like)
='lgc'>}='lgc'>='lgc'>==>
="lsts lst1">•="trms">technology is no more locatable within a machine (a consciousness that envelopes the ="trms">world) ='lgc'>='lgc'>--> dispersed='lgc'>: (a logic of) ="trms">technology as environment ='lgc'>[diffused='lgc'>] ='lgc'>=/= tool ='lgc'>[discrete='lgc'>]
="trms">internet of things ='lgc'>: digitally enabled objects share and ="trms">respond to information
1980s ='lgc'>='lgc'>--> processing (of information, microprocessor)
1990s ='lgc'>='lgc'>--> ="trms">networking (="trms">world wide web)
2000s ='lgc'>='lgc'>--> sensing and controlling
“my ="trms">consumption patterns worth so much that they under="trms">write my acts of ="trms">consumption” -Hayles
="lsts lst1">•='strcls'>*cognition='lgc'> = a product='strcls'>* that emerges between the self and its environment (and does not take place ex="trms">="trms"nttrm="cluster,club">clusively on the brain) ='lgc'>--="trms">stages='lgc'>='lgc'>--> cognition as a process

="lstsrd">4.
complexification of life
complex (feedback loops, emergence, bifurcation) ='lgc'>=/= complicated='lgc'>: accurately analysable ="trms">system having a large number of component and perform sophisticated tasks
="lsts lst1">•most of the most valuable products today have virtual components (software, money, etc.) that would be unrecognizable 25 years ago

="lstsrd">5.
automation of life
(fundamental legal principle of) ius gentium='lgc'>: all humans are the same in so far as they are rational human beings in possession of free will ='lgc'>=/= 21st century ="trms">neuro="trms">scientific research
='lgc'>}='lgc'>--Libet='lgc'>='lgc'>--> “free won't” ='lgc'>: the mind exists in a climate which says yes, but it can say no
="trms">agency is outsourced to ="trms">systems that increasingly invisiblize from everyday life (software deciding mortgage, Face="trms">book sug="trms">gest friend, turning car into a moving computer)

dystopian ="trms">imaginary of Black Mirror TV series ='lgc'>='lgc'>--> these developments are a tyrannical force that undermine an a ="trms">priori and fundamental humanness

='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> ="trms">consumer rese="trms"nttrm="search">archer's results will be powerful counter-balances to the often too blindly utopian and dystopian accounts of the future

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

='lgc'>[='strcls'>*='lgc'>]advertising='lgc'>: (ubiquitous and contentious) ="trms">symptom of organization='lgc'>[= corporate entity and/or common practice='lgc'>]
="trms">aesthetic ambassador of the organization
='lgc'>--(a way through which)='lgc'>='lgc'>--> ='strcls'>**anyone outside the organization mythologizes an ="trms">imaginary inside='strcls'>**

(its) media='lgc'>:
="lsts lst1">•='strcls'>***indirect messages of public ="trms">relations that are embedded deep in the heart of non-advertising genres='strcls'>***
="lsts lst1">•bombastic and direct appeal of made-for-cinema advertisement and corporate ="trms">communication
="lsts lst1">•

how advertising used to be scorned as a practice and profession ='lgc'>='lgc'>--> gained ="trms">responsibility in American culture='lgc'>:
="prgrph">-1 advertising became ="trms">instrumental in en="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listing soldiers during ="trms">world war I ='lgc'>='lgc'>==> lending it a moral force which served more noble purposes besides commerce
="prgrph">-2 it was elevated through its incorporation into education (first in Harvard University 1924)
="prgrph">-3 it becames adept at referencing styles and com="trms">missioning work from the realm of high culture
='lgc'>}='lgc'>--now='lgc'>='lgc'>--> advertising does not just produce culture, but ='strcls'>***culture produces advertising='strcls'>***

(one of the central ="trms">questions of advertising in contemporary times has been the extent to which) ='strcls'>*advertising enframes everything within its discourse and logic='strcls'>*
='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> ='strcls'>****if advertising is everything, what is it not='qstn'>?='strcls'>**** ='lgc'>[='at'>@="nms">apass='lgc'>] ='lgc'><='lgc'>-- this is a crucial ="trms">question about advertising and it is part of a larger global crucial devate about the commodification of life and previously inalienable aspects thereof

="trms">scientific advertising ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">="ppl">Haraway

advertising='lgc'>:
="lstsrd">1. fascinates us
="lstsrd">2. it works

an average person in the western ="trms">world is exposed to 3000 advertisements per day

everyday, it transforms me from this ="trms">world to an ="trms">imaginary one for a moment

(advertising) offers through a ='strcls'>*constant stream of visual cameos='strcls'>* برجسته کارى, ='strcls'>*implicit standards='strcls'>* of cleanliness, ="trms">sociality, family life, health, happiness, and a great many other values ='lgc'>='lgc'>==> ="trms">affect me


='strcls'>****="trms">modern advertising works by appearing not to care if it works='strcls'>**** ='lgc'>='lgc'>--> when someone utters the immortal phrase “advertising doesn't ="trms">affect me"='lgc'> = advertising has achieved its ultimate goal ='lgc'>='lgc'>--> ='strcls'>*****advertising empowers us to feel distant to it='strcls'>*****

="ppl">Campbell ='lgc'>='lgc'>--> advertising='lgc'>: organizs meaning in the most powerful and generic of senses ='lgc'>+ a ="trms">symptom of the organization


1920 - 1930
="trms">modern advertising's coming of age (creating compelling signs)
(its signs underwent a qualitative shift in) sophistication
personalized testimonials
='strcls'>*participatory tone of voice='strcls'>* ='lgc'>[='lgc'>=/= direct imperative command='lgc'>]
="trms">consumer goods ="trms">embodied values (that had normally been attributed to humans and the ="trms">natural ="trms">world) ='lgc'>[='lgc'>=/= mere economic entities='lgc'>]
(through the ="trms">system of advertising='lgc'>: ='strcls'>*="trms">imagining the product as a benefit sought by the ="trms">consumer='strcls'>* ='lgc'>~ illumination instead of lighting fixtures, prestige instead of automobiles, sex appeal instead of mere soap,,) ='strcls'>*products ='lgc'>--offer='lgc'>='lgc'>--> mini-solutions to the dilemmas of ="trms">modernity='lgc'>[= the pace and scale of rationalization, depersonalization and ="trms"nttrm="disturban">urbanization brought by ="trms">modern industrial capitalism ='lgc'>==exerted='lgc'>='lgc'>==> هزینه خسارت a toll on the human psyche='lgc'>]

1950 - 1960
(from) public role of sign identification ='lgc'>--to='lgc'>='lgc'>--> private and psychological space of one's mind and ="trms">interior life
rise of ='strcls'>*depth men='strcls'>* (='lgc'>='lgc'>--> Mad Men TV series, people in advertising ="trms">agencies that reportedly used psychological ="trms">techniques to uncovers the subconscious needs, desires, insecurities, fears of ="trms">consumers)
='strcls'>*product='lgc'> = unconscious fulfilments, solutions, comforts and fantasies to them='strcls'>*
='lgc'>[Packard's Betty Crocker cake mix and Esso's Tiger in your Tank campaign ='lgc'>='lgc'>--> alleged power of small groups of people to organize meaning on a massive and uncontrolled level='lgc'>]
="lsts lst1">•freezer='lgc'> = a nostalgic site of security in a threatening environment ='lgc'>=/= a device for cooling foodstuffs (='strcls'>*giving of food ='lgc'><='lgc'>--='lgc'>='lgc'>~='lgc'>='lgc'>~> ="trms">love='strcls'>* ='lgc'>+ insecurity ='lgc'>='lgc'>==> more food than you can eat)
="prgrph">-more sophisticated motivational research and appeals

='strcls'>****advertising='lgc'>: a form of ="trms">literacy='strcls'>**** (a new and be="trms">wildering ="trms">code)

sign ="trms">system of advertising is not static
the generations to come will regard contemporary sign ="trms">systems as rudimentary and easy to de="trms">code
ultra-sophisticated images will appear antiquited and perhaps even humorous (='at'>@="frds scrmbld"nttrm="Godard">Goda hating contemporary sign ="trms">system)
="prgrph">-the way in which advertising today visualizes software, the environment, nano="trms">technology as seemingly ='strcls'>*undeconstructible ='and'>& transparent='strcls'>* will be staple examples in classroom curricula


(the most obvious and immediate way of conceptualizing) advertising='lgc'>: a ="trms">system that creates signs with the purpose of ="trms">communicating meaning ='lgc'>=/= ="ppl">Campbell

discipline of ="trms">marketing ='lgc'>--support='lgc'>='lgc'>--> investigation of image ="trms">consumption


early models of advertising (='lgc'>='lgc'>--> ='strcls'>**how we understand the philosophy of what information and ="trms">communication are='strcls'>**)
="lsts lst1">•1949 Bell Laboratories ='lgc'>='lgc'>--> information='lgc'>: universalized component of any ="trms">system that ="trms">communicated ='lgc'>=/= “information” as rather ="trms">poetic and sipritual term (at home in philosophy ='lgc'>=/= engineering) ='lgc'>--advertising='lgc'>='lgc'>--> hierarchy of effects='lgc'>: cognitive ='lgc'>--to='lgc'>='lgc'>--> ="trms">affective ='lgc'>--to='lgc'>='lgc'>--> behavioral ='lgc'>[='lgc'>='lgc'>--> informationalize and ="trms">measure aspects of advertising='lgc'>]

(to understand) ='strcls'>*information theory of ="trms">communication as a reflection of larger ="trms">scientific and philosophical aims of the time='strcls'>*
='strcls'>***information theory of ="trms">communication ='lgc'>='lgc'>==>
="lsts lst1">•providing ="trms">codified models that predict ="trms">response
="lsts lst1">•enframe ="trms">communication within a logic of relative effectiveness or ineffectiveness
='lgc'>}='lgc'>=/= my ="trms">lectures

="large lg22" stl="font-size:111%">
brand ="trms">memories
brand equity

boundary between advertising and everyday life

='lgc'>[="ppl">Campbell ='lgc'>=/=='lgc'>]
='thdf'>the idea that qualitative advertising research has a manageria="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list axiology
a ="trms">priori ='thdf'>assumption of “advertising='lgc'> = information ="trms">communication” (='lgc'>=/= people incorporate advertising so that it functions as a ='strcls'>*="trms">social glue='strcls'>* within groups)

(vernacular specter of advertising)
="trms">spectacular vernacular of ="trms">social fabric

site of investigation='lgc'>:
="lstsrd">1. site of ="trms">consumption='lgc'> = reception (the field of meaning from a ="trms">consumer's perspective)
="lstsrd">2. site of production='lgc'> = processes involved in making ads (favoured in media studies and ethnographic approaches to advertising)
="lstsrd">3. site of the image='lgc'>: analysis of the meaning of the image itself (independent of intention and reception) are the most powerful way to show what images in="trms"nttrm="cluster,club">clude and ex="trms"nttrm="cluster,club">clude (drawing influence primarily from the disciplines of ="trms">history, philosophy, ="trms">sociology and ="trms">linguistics)

how meaning moved from ='strcls'>*the ="trms">world of advertising='strcls'>* ='lgc'>--to='lgc'>='lgc'>--> ='strcls'>*the ="trms">world of the ="trms">consumer='strcls'>* ='lgc'>: ways in which advertising is ="trms">integrated into the life-="trms">world of people

='strcls'>****advertising='lgc'>: a powerful ="trms">translator of the cultural ="trms">world='strcls'>**** ='and'>& داور a central arbiter of meaning in ="trms">consumer ="trms">worlds (='lgc'>='lgc'>--> ='thdf'>this is why advertising con[...]