[...]yth” ='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

="large lg2" stl="font-size:112%"> (="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

="large lg1" stl="font-size:131%"> 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 lg14" stl="font-size:112%"> (="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

="large lg14" stl="font-size:124%"> ='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'>*


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)


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


="large lg3" stl="font-size:111%"> (="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

="large lg4" stl="font-size:112%"> ="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[...]