[...]hat can prommis clarity. evey tool produces its own ‘clear'<lgc clss='lgc'>--lgc>for someone, for some purpose. these makings are all tool-lss="trms">specific<lgc clss='lgc'>:lgc> making dichotomies, making similarities, making diferences, stc.<lgc clss='lgc'>]lgc>
<lsts clss="lsts lst1">•how far your research can host an encounter with alteritylss='qstn'>? and how this encounter can help you undo your prommises of lss="trms">communication, lss="trms">positionality, and conceptual buildingslss='qstn'>? weave new lss="trms">worldling entanglements with the problem<lgc clss='lgc'>--lgc>not to solve it, but stay with it. dissolve essential lss="trms">differences between dichitomies such as<lgc clss='lgc'>:lgc> knowllss="trms"nttrm="knowledge,Knowledge">edge and expression (or ‘knowllss="trms"nttrm="knowledge,Knowledge">edge’ and the ‘lss="trms">communication of knowllss="trms"nttrm="knowledge,Knowledge">edge’), experimental and ethical, lss="trms">joke and lss="trms">seriousness, lss="trms">interiority and exteriority, mysterious and clear, uncovering and lss="trms">veiling. produce creative impossibilities that do not resolve to bionary answers easily, that unstable possitionality for good, that open for forms of consiounesses to experience thoughts which differ from itself. to think and entertain both particularities and generalities (of logic, ethics, politics, lss="trms">aesthetics, etc.) encounter can be both inlss="trms">finitly singular and general. that is a form of suglss="trms">gestive work that can deal with the lss="trms">specific as well. (think about ‘chicken’ as an anstract idea in our lss="trms">semiotic lss="trms">world and as an individual being in our lss="trms">material lss="trms">world)
lsts> <lsts clss="lsts lst1">•using lss='thdf'>the notion of delinking (reminded by lss="frds scrmbld">Juan) with lss='mywrk'>my research on the lss="trms">Book of lss="trms">Wonders. going from parable-thinking <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">religious-thinking <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> poststructuralss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list-thinking <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">poetic-thinking <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> riddle-thinking <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> biological-thinking <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> deconstructionist-thinking <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ...
lsts> <lsts clss="lsts lst1">•this other universe is always at the beyond<lgc clss='lgc'>--lgc>the other lss="trms">cosmos is a lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure (lss='qstn'>?)
lsts> <lsts clss="lsts lst1">•all cages have wheels
lsts> <lsts clss="lsts lst1">•boat, as an image for both construction and destruction
lsts> <lsts clss="lsts lst1">•i don't need to be alone in destroying the boat
lsts> <lsts clss="lsts lst1">•how to move the boat <lgc clss='lgc'>=/=lgc> destination
lsts>



possible workshops for lss="frds scrmbld">Einat's project<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•moonwalk dance
lsts> <lsts clss="lsts lst1">•lss="trms">database programing <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> how to live well with lss="trms">databases, not waging a quixotic war on lss="trms">database designers. we must learn how to lss="trms"nttrm="already,spread">read and understand lss="trms">database early in elementary school. lss="trms">databases are fundamental parts of our political lss="trms">social ethical cultural processes...
lsts> <lsts clss="lsts lst1">•regular expression <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> how computer programming lss="trms"nttrm="already,spread">reads and patterns text
lsts> <lsts clss="lsts lst1">•text-based lss="trms">internet <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> cyberfeminism
lsts> <lsts clss="lsts lst1">•lss="trms">intervention in the digital hegemonies (digital <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> cultural <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> lss="trms">material) (changes to the built digital environments, possiblities of reconlss="trms">figuration <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> production of space, lss="trms">articulations about ‘us’)
lsts> <lsts clss="lsts lst1">•what does it mean to look at a lss="trms">codelss='qstn'>? (a critical introduction to computer programming for artists)
lsts> <lsts clss="lsts lst1">•How to implement a programming lss="trms">language in (JavaScriptlss='qstn'>?)<lgc clss='lgc'>--lgc>parsing, regexps, (http://lisperator.net/)
lsts> <lsts clss="lsts lst1">•teaching German with l clss="ppl">Holderlinl>'s “Andenken” lss="trms">poem
lsts> <lsts clss="lsts lst1">•to create a ls clss='strcls'>*ls>feastls clss='strcls'>*ls> (to celebrate is to become free of the habitual, becoming inhabitual. celebration is the tensional coming together of the unlikes <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> through which human beings and gods could meet and lss="trms">greet. The festiveness that the celebration encourages constitutes the olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal lss="trms">Greeting. <lgc clss='lgc'>[lgc>l clss="ppl">Avitall><lgc clss='lgc'>]lgc>)
lsts>

<lrg clss="large lg2" stl="font-size:112%"> lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>
lrg>
what i have beeing trying to mean by saying that i have been dependent on others to create spaces that a telling can happen, is actually a fundamnetal ellement of lss="trms">storytelling<lgc clss='lgc'>:lgc> the ls clss='strcls'>***ls>lss="trms">community. i need and depend on lss="trms">community in my tellings. (this has noting to do with the imperative of “lss="trms">communication” or having a “message”)
(is it what l clss="ppl">l clss="ppl">Stengersl>l> calls to promote an “oikos”lss='qstn'>?)


<lrg clss="large lg10" stl="font-size:111%"> <lgc clss='lgc'>[lgc>l clss="ppl">l clss="ppl">Stengersl>l><lgc clss='lgc'>]lgc>
“the ls clss='strcls'>*ls>predominancels clss='strcls'>*ls> of the ls clss='strcls'>*ls>concern for relevancels clss='strcls'>*ls> (-rabt-) builds up lss="trms">memory and experience”

political lss="trms">ecology <lgc clss='lgc'>:lgc> there is NO knowllss="trms"nttrm="knowledge,Knowledge">edge that is (both) relevant and detached
political lss="trms">ecology <lgc clss='lgc'>:lgc> relevance <lgc clss='lgc'>+lgc> attachment<lgc clss='lgc'> = lgc>knowllss="trms"nttrm="knowledge,Knowledge">edge

art of lss="trms">staging<lgc clss='lgc'> = lgc>designing a slss="trms">cene
lrg>
<lgc clss='lgc'>[lgc>the House TV series, the issue of the protagonist is<lgc clss='lgc'>]lgc> the distinguish between the figure of the expert and the figure of the diplomat.
ls clss='strcls'>*ls>expert<lgc clss='lgc'>:lgc> ones whose practice is not threatend by the issue under discussion <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> knowllss="trms"nttrm="knowledge,Knowledge">edge<lgc clss='lgc'> = lgc>relevance
ls clss='strcls'>*ls>diplomat<lgc clss='lgc'>:lgc> ones who provide a voice for those whose practice, mode of existence, (and what is offen called) identity are threatened by a decision. to cause the experts second thoughts. <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> knowllss="trms"nttrm="knowledge,Knowledge">edge <lgc clss='lgc'>ld>~ld>=lgc> decision
<lgc clss='lgc'>[lgc>this is core in lss="trms">storytelling<lgc clss='lgc'>]lgc> <lgc clss='lgc'>[lgc>then, i am political. i used to use the word embassador, but it means also ‘diplomat.’ lss="trms">stories that can hold another lss="trms">story hanging. lss="frds">Sina's shy embassador <lgc clss='lgc'>ld>~ld>=lgc>lss='qstn'>? <lgc clss='lgc'>]lgc> (but what about the weak ones, the idiot, the one's who ‘rather not’ contribute to the political projectlss='qstn'>?)
lss="prgrph">-diplomats are lss="trms">situatedls clss='strcls'>*ls>
<lgc clss='lgc'>[lgc>for ls clss='strcls'>*ls>lss="frds scrmbld">lss='trgt hghlght 1'href='?q=L'>Lili this is also a delima, she is torn apart between her expert self and diplomat who lss="trms">crafts relevance
diplomat<lgc clss='lgc'>--lgc>the relevance of feelings <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> what is the knowllss="trms"nttrm="knowledge,Knowledge">edge in the kisslss='qstn'>? (the kiss that she rendered as ‘irrelevant’)<lgc clss='lgc'>]lgc> <lgc clss='lgc'>[lgc>for me kiss is essentialy important. “it (everything) started with a kiss."<lgc clss='lgc'>]lgc>

universal knowllss="trms"nttrm="knowledge,Knowledge">edge <lgc clss='lgc'>=/=lgc> relevant knowllss="trms"nttrm="knowledge,Knowledge">edge


‘trust’ is one of many names for lss="trms">love
“you can never be inlss="trms">different to the trust you inspire” (l clss="ppl">l clss="ppl">Stengersl>l>)

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lss='at'>#workshop<lgc clss='lgc'>:lgc> “the magic of the lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right word”
(against Sherlock Holmes)
(12-step recovery program for people suffering from) adlss="trms">diction to the truth

(to energize the connections to the things that animate us.)

<lstsrd clss="lstsrd">1. gathering, basckets of concepts, objects, things, words, etc.
lstsrd> <lstsrd clss="lstsrd">2. excersises, physical to-dos (cleaning, cooking, sport, sawing, etc.) while telling (this is about removing the lss="trms">codes of acting and relss="trms">presentation process that lss="trms">interupt the telling)
lstsrd> <lstsrd clss="lstsrd">3. everyday mundane talks, no lss="trms">stage. ‘you’ in it. (is it a one-to-one mentoringlss='qstn'>?)
lstsrd> <lstsrd clss="lstsrd">4. convert into lss="trms">language the objects from the basket, lss="trms">write them down. since we are going to work with sign-lss="trms">language
lstsrd> <lstsrd clss="lstsrd">5. make the connections (probably together)
lstsrd> <lstsrd clss="lstsrd">6. special activities during the workshoplss='qstn'>? (cooking, drinking, etc.)
lstsrd> <lstsrd clss="lstsrd">7. ending of the workshop. what would be the closurelss='qstn'>? what do we buildlss='qstn'>? how do we evaluatelss='qstn'>?
lstsrd>

<lgc clss='lgc'>[lgc>what are you summoned bylss='qstn'>? lss="trms">write about the person you see in the light of reverielss='qstn'>? how to survive humanismlss='qstn'>?<lgc clss='lgc'>]lgc>

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lss='at'>#workshop, lss="trms">fables
lss="trms">fable seen as a site where one lss="trms">formulates concepts and lss="trms">narratives that reorient one within one's own research practices
lss="prgrph">-(how can we) participate in shaping our objects of knowllss="trms"nttrm="knowledge,Knowledge">edge (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">relational lss="trms">lss="trms">empiricism)
lss="prgrph">-learn through participating in lss="trms">different (though not fixed nor lss="trms">mutually exlss="trms">lss="trms"nttrm="cluster,club">clusive) ls clss='strcls'>*ls>microlss="trms">worldsls clss='strcls'>*ls> <lgc clss='lgc'>[lgc>microlss="trms">world<lgc clss='lgc'>:lgc> a space where protocols and lss="trms">lss="trms">equipments are standardized to facilitate the emergence and stabilization of new objects. (l clss="ppl">l clss="ppl">Kenneyl>l>)<lgc clss='lgc'>]lgc>
lss="prgrph">-“banal and ordinary sites of getting on in collective life” (l clss="ppl">Verranl>)
lss="prgrph">-bring your ‘found objects’ (objects, lss="trms">categories, lss="trms">stories, concepts, insights, lss="trms">writing under influence, etc.) and put them in ‘telling’ (telling lss="trms">stories about the lives of your found objects <lgc clss='lgc'>=/=lgc> insisting on the solidity of our found objects<lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc><lgc clss='lgc'>[lgc>solidity<lgc clss='lgc'> = lgc>stability <lgc clss='lgc'>+lgc> lss="trms">authority<lgc clss='lgc'>]lgc> and in telling practices <lgc clss='lgc'>=>lgc> (re)lss="trms">materializing your lss="trms">lss="trms">empirical objects <lgc clss='lgc'>=/=lgc> generating relss="trms">liably-managed microlss="trms">world)
lss="prgrph">-found objects are objects with which we inhabit lss="trms">worlds (or microlss="trms">worlds of our practices)
lss="prgrph">-(not claiming to occupy an) lss="trms">ontological no-man's-land outside of the microlss="trms">worlds <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> my frame is no more free of lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics than any other
lss="prgrph">-towards an ongoing untidy recursive theory <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> keeping our objects, concepts, and insights in a state of generative transformation
lss="prgrph">-which “lss="trms">affective economies” animate our own bodies as artist and as peoplelss='qstn'>?
lss="prgrph">-what feelings inform our workslss='qstn'>?

staying with lss="trms">linguistic lss="trms">differences (in each of our lss="trms">stories or praxiography) is a way of investigating the lss="trms">ontological commitments embedded in lss="trms">language.
lss="trms">ontological <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">worlding <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> how lss="trms">language participates in shaping our lived lss="trms">worlds in some ways and not others.ls clss='strcls'>***ls> “it is not common for speakers of a lss="trms">language to examine what type of lss="trms">material objects their lss="trms">language commits them to.” (l clss="ppl">Verranl>)

solidity of found objects, in my case, the graphs and images i am making about lss="nms">ajayeb <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the graphs now reiterate for me as rituals in lss='mywrk'>my research microlss="trms">world.
with these graphs i am trying lss="trms">different ways of arranging space, time and lss="trms">matter when speaking a ls clss='strcls'>*ls>sentencels clss='strcls'>*ls>. ...each lss="trms">language figures space, time, and lss="trms">matter into lss="trms">different kinds of objects. in my lss="trms">writing tools with lss="nms">ajayeb, what type of lss="trms">material objects my lss="trms">language, or Hemedani or Qazwini's lss="trms">language, commits us tolss='qstn'>? my graphs are “spatiotemporal particulars” and “lss="trms">sortal particulars”. trying to talk about lss="trms">ontological assumptions embedded in the English (and any other) lss="trms">language. the diagrams are ls clss='strcls'>*ls>lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigsls clss='strcls'>*ls>. i am using lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigging instead of framework. <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> clever lss="trms">technological lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs, are provisional constructions, setup for a lss="trms">specific myth and dismantled after. sometimes old lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs are reused or repurposed for new lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs.
lss="prgrph">-resist peaceful lss="trms">naturalization
lss="prgrph">-uncomfortable software
lss="prgrph">-building/creating lss="trms">technologies as one way to do lss="trms">ontological politics (in postcolonial context)
lss="prgrph">-my experiments with lss="nms">ajayeb<lgc clss='lgc'>:lgc>
 lss="prgrph prgrph2">-(the dlss="trms"nttrm="danger,stranger">anger in using) computer software to archive lss="nms">ajayeb's or lss="nms">ajib knowllss="trms"nttrm="knowledge,Knowledge">edge <lgc clss='lgc'>=/=lgc> lively collective lss="trms">memory tool
 lss="prgrph prgrph2">-the software that is slick and seamless runs the risk of the digital media appear as ls clss='strcls'>*ls>self-sufficient relss="trms">presentationsls clss='strcls'>*ls> (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> living context)
 lss="prgrph prgrph2">-archived and frozen in time
lss="prgrph">-lss="trms">sorting operations

<lrg clss="large lg1" stl="font-size:124%"> (if i continue with digital tech in lss="trms"nttrm="already,spread">reading lss="nms">ajayeb i have to ask) how the digitized lss="nms">ajib knowllss="trms"nttrm="knowledge,Knowledge">edge can resist appropriation and lss="trms">translation into an idiom that will not sustain its lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphysicsls clss='strcls'>****ls>
<lsts clss="lsts lst2">◦powerful lss="trms">relational work that numbers (alsolss='qstn'>?<lgc clss='lgc'> = lgc><lgc clss='lgc'>=/=lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>=>lgc> etc.) perform <lgc clss='lgc'>->lgc> “numbers are a particularly smooth and manipulable meaning-making tools. they hide their seams well. they are slick and trustworthy” (Porter) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> they are “lss="trms">materialized lss="trms">relations” (how can we tell a lss="trms">story of lss="trms">relations that for example numbers/math lss="trms">materializelss='qstn'>?)
lsts> <lsts clss="lsts lst2">◦highlighting parts of lss="nms">ajayeb<lgc clss='lgc'>:lgc> as part of a lss="trms">material lss="trms"nttrm="already,spread">reading practice <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> “highlighting” could easily be understood as lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphor of dislss="trms">embodied vision; highlighting is not about making things clear but about scribbling (bad-khat بدخط) as a mode of attention <lgc clss='lgc'>=/=lgc> (l clss="ppl">Descartesl>’) “lss="trms">natural light of reason”
lsts>lrg>

lss='prcnt'>%report on lss="trms">fables of objects lss='at'>#workshop (22.02.2017 HWD lss="nms">apass)<lgc clss='lgc'>:lgc> attention to the sense and feeling of disparity, dispersity, stability, lss="trms">sublimity, lss="trms">authority, epicness, weakness, severity, solidity, scale, (a)lss="trms">social connections, and tangibility in the character of the object of each participants in the lss="trms">stories we wrote. where were active and passive qualities locatedlss='qstn'>? how were lss="trms">agencies distributedlss='qstn'>?
<lsts clss="lsts lst1">•olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin lss="trms">story <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> evolution lss="trms">story, lss="trms">love lss="trms">story <lgc clss='lgc'>[lgc>the object falls in lss="trms">love with...<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•daily lss="trms">story
lsts> <lsts clss="lsts lst1">•lss="trms">beast feeding lss="trms">story <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> training lss="trms">story
lsts> evoking temporality of evolutionary time, face-to-face time, lss="trms">historical time, tiny scale time,
 lss="prgrph prgrph2">-each lss="trms">story has a music, texture of colors, pattern of meaning and lss="trms">affect
<lsts clss="lsts lst1">•bodyguard <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> fantastic creature invented to protect an organism (your “object”). this bodyguard can be organic, nonorganic, cyborg, any form, but always an lss="trms">agent. tell us why/how this or that feature helps the bodyguard with its task
lsts> <lsts clss="lsts lst1">•generation lss="trms">stories, describe and follow your object in three generations, its lss="trms">child and grandlss="trms">child
lsts> <lsts clss="lsts lst1">•<lgc clss='lgc'>[lgc>for the second day or warm-up first daylss='qstn'>?<lgc clss='lgc'>]lgc> constraint based lss="trms">writing<lgc clss='lgc'>:lgc> (l clss="ppl">l clss="ppl">Kenneyl>l> > lss="frds scrmbld"nttrm="Christianson">Christian Bök's “lss="trms">literary genetics” lss="trms">poetics of encryption of lss="trms">data; lss="trms">poetic vectors, to “infect” the lss="trms">language;) describe/lss="trms">story your object (or an operative “lss="trms">verb” within your discourse) with univocalics<lgc clss='lgc'>:lgc> without using “e” or only using a single vowel. or, first lss="trms">write with 3, then 2, then 1 vowel.
lsts>
lss="prgrph">-the workshop is about<lgc clss='lgc'>:lgc> what other lss="trms">stories (of your object) are possiblelss='qstn'>?
lss="prgrph">-in the workshop (I take a temporary lss="trms">position to) challenge others to re-tell the lss="trms">story of their ((lss="trms">epistemological) found) objects
lss="prgrph">-a ‘generative constraint’ might help opening up paths before you, away from our habits of lss="trms">storytelling
lss="prgrph">-it is about getting a feeling for the resistances and potentials of lss="trms">language in our (sometimes mundane) descriptive practices, “strange richness of missing the letters we need” (l clss="ppl">l clss="ppl">Kenneyl>l>)

the lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphors are dormant in our lss="trms">routines of talking and noticing each other. how then, by lss="trms">traversing the lss="trms">routine, our “knowllss="trms"nttrm="knowledge,Knowledge">edge” and “lss="trms">community” took on new meaning, as they get a chance of being relss="trms">articulated in lss="trms">different lss="trms">languages (or lss="trms">differenlty infected lss="trms">literature)
<lgc clss='lgc'>~-lgc>lss='qstn'>?<lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> changing the lss="trms">system of classification (of thought)
lrg>
lss="prgrph">-in a way the workshop is about an ls clss='strcls'>*ls>approachls clss='strcls'>*ls> to knowllss="trms"nttrm="knowledge,Knowledge">edge generation (and not necessarily a lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous critique nor directly evaluating the production of our knowllss="trms"nttrm="knowledge,Knowledge">edges)


ls clss='strcls'>***ls>nothing is never merely a lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphorls clss='strcls'>***ls>

<lgc clss='lgc'>[lgc>some lss="trms">fables from lss="trms">science studies:<lgc clss='lgc'>]lgc>
<lsts clss="lsts lst1">•l clss="ppl">Emilyl> l clss="ppl">Martinl>'s egg/sperm lss="trms">story <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">stories of atomism, distribution of lss="trms">agency, <lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc><lgc clss='lgc'>[lgc>The Egg and the Sperm<lgc clss='lgc'>:lgc> How lss="trms">Science Has Constructed a Romance Based on Stereotypical Male-Female Roles<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•l clss="ppl">l clss="ppl">Haywardl>l>'s microscope <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">tropes of lss="trms">natural lss="trms">history docu, <lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc><lgc clss='lgc'>[lgc>Enlss="trms">folded Vision<lgc clss='lgc'>:lgc> Refracting The lss="trms">lss='trgt hghlght 1'href='?q=L'>Love lss='trgt hghlght 1'href='?q=L'>Life of the Octopus<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•l clss="ppl">l clss="ppl">Kenneyl>l>/l clss="ppl">l clss="ppl">Harawayl>l>'s olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin/lss="trms">nature lss="trms">fable <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the omnipotence of the “olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin” lss="trms">story in our descriptions and lss="trms">interactions with the lss="trms">natural lss="trms">world
lsts> <lsts clss="lsts lst1">•l clss="ppl">Scott l clss="ppl">l clss="ppl">Gilbertl>l>l>'s immunological “bouncer” lss="trms">story <lgc clss='lgc'>=/=lgc> immune lss="trms">systems as inlss="trms">lss="trms"nttrm="cluster,club">clusive lss="trms">agents of lss="trms">symbiosis
lsts> <lsts clss="lsts lst1">•lss='trgt hghlght 1'href='?q=L'>Lynn l clss="ppl">l clss="ppl">Margulisl>l><lgc clss='lgc'>:lgc> life (made possible) by “combat” <lgc clss='lgc'>[lgc>the survival lss="trms">fable that TV series “The 100” and “Kelile Demne” for instance is based on<lgc clss='lgc'>]lgc> <lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> life by lss="trms">networking
lsts> <lsts clss="lsts lst1">•l clss="ppl">l clss="ppl">Harawayl>l><lgc clss='lgc'>:lgc> the tale of “organism<lgc clss='lgc'> = lgc>a lss="trms">system of division of labor with executive functions” (<lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> extraction of wealth among us)
lsts> <lsts clss="lsts lst1">•l clss="ppl">l clss="ppl">Mortonl>l>'s lss="trms">causality-lss="trms">story
lsts> <lsts clss="lsts lst1">•brain/body lss="trms">story <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> where the “move” came fromlss='qstn'>?
lsts> <lsts clss="lsts lst1">•lss="frds">Sina's “standing on the shoulders of giants” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> knowllss="trms"nttrm="knowledge,Knowledge">edge/continuity, role of lss="trms">authority and humility in lss="trms">science <lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc><lgc clss='lgc'>[lgc>http://www.sinaseifee.com/giants.html<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•lss="frds">Sina's 3 little pigs <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> architecture/tech/ echics of encounter <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">story of the center and periphery <lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc><lgc clss='lgc'>[lgc>http://www.sinaseifee.com/pigs.html<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•“weapon fathered man” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> Kubrick's african genesis, lss="trms">technology <lgc clss='lgc'>+lgc> prelss="trms">history (in postwar period) “tool <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> man”
lsts> <lsts clss="lsts lst1">•
lsts> lss="trms">fables popular in lss="nms">apass<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•“a work <lgc clss='lgc'>[lgc>of art<lgc clss='lgc'>]lgc> should speak for itself”
lsts> <lsts clss="lsts lst1">•“the very last lss="trms">stage of the creative process is purely intuitive” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> when people say they stop “lss="trms"nttrm="already,spread">reading” or “knowing” when they want to create artwork
lsts> <lsts clss="lsts lst1">•“look really hard inside yourself for what you really want”
lsts> <lsts clss="lsts lst1">•“you are an lss="trms">agent of change” that means art or thinking or being ought to be operative, active, transformative, (even destructive) and that is “political” <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> this lss="trms">fable in found in lss="trms">language; <lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> lss='gtrw'>go to l clss="ppl">Barthesl>’ lss="trms">fable of the woodcutter<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•
lsts>
lrg>


<lrg clss="large lg18" stl="font-size:130%"> no need for “conflict” nor “hero”
(in the way we give feedback, relate, lss="trms">narrate, lss="trms">story, and tell eachother our lss="trms">matters of care and concern, and where we create zones of attachment; both in your “art work” and the mundane everyday of ‘getting on together’ <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">interrupting one's own framework)

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lss='at'>#workshop, on lss="trms">question, feedback lss="trms">method, to improve the lss="trms">questions we ask each other
lss="prgrph">-what are the lss="trms">questions (i could ask) that make you the most lss="trms">articulatelss='qstn'>?
lss="prgrph">-the lss="trms">question that asks what are the good lss="trms">questions that offer an lss="trms">interesting becoming for those to whom the lss="trms">question is addressed
lss="prgrph">-to ask<lgc clss='lgc'>:lgc> does this lss="trms">apparatus has stakes in docility or availabilitylss='qstn'>?
lss="prgrph">-more lss="trms">interesting lss="trms">questions <lgc clss='lgc'>==lgc>enable<lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> more lss="trms">articulated answers <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> more lss="trms">articulated identities
lss="prgrph">-asking (lss="trms">questions) (is not about ‘you want to know,’) is about constructing lss="trms">interest <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> chance of lss="trms">interesting answers
lss="prgrph">-asking about the lss="trms">differential productions,  “<lgc clss='lgc'>=/=lgc>” or “=” or “<lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc>” in each other practices. these assessments are prolss="trms">positional and lss="trms">poetic remarks, guessing the artificialities that we live with, not finding of lss="trms">matters of fact
<lsts clss="lsts lst2">◦asking about particularizations (تخصیص) and lss="trms">generalizations (تعمیم)
lsts>
ls clss='strcls'>**ls>lss="trms">literature begins, l clss="ppl">Blanchotl> lss="trms">writes, “at the moment when lss="trms">literature becomes a lss="trms">question”ls clss='strcls'>**ls> (this is completely lss="trms">different than asking or lss="trms">question-marking in lss="trms">literature) <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc> this lss="trms">question “is posed to lss="trms">language by lss="trms">language that has become lss="trms">literature” (the lss="trms">question that the meaning of the text asks is the lss="trms">question asked by lss="trms">literature; <lgc clss='lgc'>[lgc>of course at the moment of lss="trms"nttrm="already,spread">reading<lgc clss='lgc'>]lgc>) <lgc clss='lgc'>[lgc>then what is a text before becoming a lss="trms">questionlss='qstn'>? lss="trms">complaininglss='qstn'>? revolutionlss='qstn'>?<lgc clss='lgc'>]lgc><lgc clss='lgc'>--lgc>lss='prcnt'>%(negation wishes to realize itself.)

<lrg clss="large lg10" stl="font-size:122%"> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> Rorty's critique of l clss="ppl">Descartesl>'s way of asking lss="trms">questions

we have to be careful with our practice of lss="trms">questioning, because we often end up privileging a group of people by attributing it to “higher” levels cognition and of being “critically” in the lss="trms">world (<lgc clss='lgc'>=/=lgc> lss="trms">animal, nonpeople, other people with other ways of being in/with the apperceptive lss="trms">world that don't use the lss="trms">technology of lss="trms">questioning, as it is lss="trms">crafted lss="trms">historically and lss="trms">naturalized in the west for the univerasal lss="trms">method of ‘knowing more’)

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lss='at'>#workshop, lss="trms"nttrm="already,spread">reading group
<lsts clss="lsts lst1">•lss="trms"nttrm="already,spread">reading as passionate betrayal. (hunting for precious lss="trms">lss="trms">empirical details, relss="trms">figurative, reparative, poaching, lss="trms"nttrm="already,spread">reading can be a betrayal of textual lss="trms">authority and an act of survival)
lsts> <lsts clss="lsts lst1">•addressing /lss="trms">presentls clss='strcls'>*ls> lss="trms">differences, not allss="trms"nttrm="already,spread">ready pre-figured lss="trms">differences
lsts> <lsts clss="lsts lst1">•(condition of friendship, staying close to the text) staying close as a lss="trms"nttrm="already,spread">reader, as someone who could hold the text of the Other, receiving it in the withdrawal / Entzug  (lss="trms">drug rehabilitation)
lsts> <lsts clss="lsts lst1">•i am in no lss="trms">position of ‘understanding’ or being clear about the text
lsts> <lsts clss="lsts lst1">•(i understand now that) it is not up to me to tell you how to lss="trms"nttrm="already,spread">read
lsts> <lsts clss="lsts lst1">•what makes you lss="trms">write or scratch a textlss='qstn'>?
lsts> (aaaakh... our alphabetico-logical cultures...!)
<lsts clss="lsts lst1">•if everything is not fundamentally unlss="trms"nttrm="already,spread">readable (snafu) we wouldn't be lss="trms"nttrm="already,spread">reading
lsts> <lsts clss="lsts lst1">•it is about to lss="trms">situate the place of a (un)learning
lsts> <lsts clss="lsts lst1">•throwing access to each other (not only in terms of lss="trms">transferential intensity lss='at'>#sss)
lsts> <lsts clss="lsts lst1">•which appetites and tastes are required to fulfill the ls clss='strcls'>*ls>ethics and lss="trms">erotics of curiosityls clss='strcls'>*ls> (that I am cultivating and depending on)lss='qstn'>? flourishing (of my lss="nms">ajayeb) depends on a lss="trms"nttrm="already,spread">reading that is more like “lss="trms">mutual partial dilss="trms">gestion” (l clss="ppl">Katiel> l clss="ppl">Kingl>, l clss="ppl">l clss="ppl">Harawayl>l>) <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> “eating well"<lgc clss='lgc'>]lgc> the text
lsts> <lsts clss="lsts lst1">•“every time i lss="trms"nttrm="already,spread">read X, something new shows up”
lsts>
my practice of ‘lss="trms">rhetorical lss="trms"nttrm="already,spread">reading’ (<lgc clss='lgc'>=/=lgc> ‘close lss="trms"nttrm="already,spread">reading’; or more like close lss="trms"nttrm="already,spread">reading and letting go. “close” is itself a lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphor, a lss="trms">rhetoric of lss="trms"nttrm="already,spread">reading;) doesn't work with lss='thdf'>the idea that there is something ‘in’ the text per se (lss="trms">coded or enlss="trms">coded meaning or some lss="trms">sort of knowllss="trms"nttrm="knowledge,Knowledge">edge made and installed by an lss="trms">author), or that the lss="trms">writer wants to say something to the lss="trms"nttrm="already,spread">reader, or that the text is lss="trms">symptomatic with meaning and that its intentions needs to be lss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listened to. rather, in a post-l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Lacanl>ian critique, i work the text like a pattern of lss="trms">language, an organization of space, text as word-sequencer. it is like looking at an image, still starting from top-left to bottom-lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right of the page, a process of highlighting or lss="trms">embodied attention that produces non-zero lss="trms"nttrm="cluster,club">clusters of salient words that come to glow lss="trms">different than others. but the way they become highlighted is not due to some idea of significance of the text but because of my<lgc clss='lgc'>--lgc>the lss="trms"nttrm="already,spread">reader's<lgc clss='lgc'>--lgc>lss="trms">interests, lss="trms">past lss="trms"nttrm="already,spread">readings and educated meaning-aslss="trms">sociations. this mode of lss="trms"nttrm="already,spread">reading is not at all suglss="trms">gested to newbies in lss="trms">literature, sorry but this requres some degree of advancement in one's abilities and lss="trms">skills of lss="trms">writinglss="trms"nttrm="already,spread">reading, that means the lss="trms"nttrm="already,spread">reader allss="trms"nttrm="already,spread">ready enjoys an ongoing well-lss="trms">articulated lss="trms">interest before coming to a particular sitting with a piece of lss="trms">writing, and this means the lss="trms">rhetorical lss="trms"nttrm="already,spread">reader's encounter with the text is highly lss="trms">situated and is not a blind date. in this case lss="trms"nttrm="already,spread">reading is a radical meaning-making practice full of adventures and preparations, drawings and graphs, diffractions and detours, connections and risks of (mis)understanding in certain ways. this ‘lss="trms"nttrm="already,spread">reading’ looks very much ‘lss="trms">writing’ alike.
lss="prgrph">-the lss="trms"nttrm="already,spread">reading becomes ls clss='strcls'>*ls>relss="trms"nttrm="already,spread">reading lss="trms">past lss="trms">writingls clss='strcls'>*ls>, re(lss="trms">past)ed(lss="trms">writ)ing, a lss="trms"nttrm="already,spread">reading that has lss="trms">writen itself in lss="trms">palimpsestic lines. in a l clss="ppl">Derridl>ean sense<lgc clss='lgc'>:lgc> (one is lss="trms">lss="trms">equiped with the lss="trms">question) “what is lss="trms">writing itself (in this text)”lss='qstn'>?
lss="prgrph">-two speculative spheres meet in lss="trms">rhetorical lss="trms"nttrm="already,spread">reading<lgc clss='lgc'>:lgc> one of the text and one of the lss="trms"nttrm="already,spread">reader, but they have to ‘stick’ to one another, the stickiness of your lss="trms"nttrm="already,spread">reading lss="trms">matters in consequential ways. this is against lss='thdf'>the idea that we lss="trms"nttrm="already,spread">read and each understand personally whatever.
<lsts clss="lsts lst1">•my second issue with ‘close lss="trms"nttrm="already,spread">reading’<lgc clss='lgc'>:lgc> there is no corlss="trms">relation between the speed of lss="trms"nttrm="already,spread">reading and comprehension/apprehension
lsts>
ls clss='strcls'>*ls>lss="trms"nttrm="already,spread">reading practicesls clss='strcls'>*ls>
lss="trms">ontology usually decides what lss="trms"nttrm="already,spread">reading is <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>lss="trms">book-binding is lss="trms"nttrm="already,spread">reading. editorial comlss="trms">positional reformating and remodeling of the space of the text is lss="trms"nttrm="already,spread">reading.

(l clss="ppl">l clss="ppl">Stewartl>l>ian) lss="trms"nttrm="already,spread">reading that happens in the lss="trms">writing<lgc clss='lgc'>:lgc> you can't do any kind of exegesis of the lss="trms"nttrm="already,spread">reading تفسير, rather<lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>you have to become related to the lss="trms"nttrm="already,spread">reading in what you are lss="trms">writingls clss='strcls'>*ls>


in research<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•lss="trms">skills of lss="trms"nttrm="already,spread">reading and lss="trms">writing
lsts> <lsts clss="lsts lst1">•(more abstract) lss="trms">skills of conceptualizing and analysing
lsts>
lss='at'>@lss="nms">apass<lgc clss='lgc'>:lgc> begin with the generation of research lss="trms">question <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> importance of lss="trms">language
(you flag the importance of lss="trms">language whenever research is marked by lss="trms">question. “lss='qstn'>?” is a lss="trms">linguistic construct)

<lsts clss="lsts lst1">•the lss="trms">skill/lss="trms">craft is to select a research lss="trms">question that works better for certain descriptive purposes (than does previous tools)
lsts> <lsts clss="lsts lst1">•(realism<lgc clss='lgc'>:lgc>) research lss="trms">question <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc>outcome<lgc clss='lgc'>==lgc> lss="trms">different concerns and emphases
lsts>
lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor of conceptualization <lgc clss='lgc'>:lgc> quality of an access to part of a lss="trms">world “out there”

research lss="trms">method<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•“mapping into knowllss="trms"nttrm="knowledge,Knowledge">edge” <lgc clss='lgc'>:lgc> co-fabrication between the reselss="trms"nttrm="search">archer and the diverse others engaged in the process <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (problem of) ‘lss="trms">positionality <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> lss="trms">data’ (lss='thdf'>the idea that the reselss="trms"nttrm="search">archer produces knowllss="trms"nttrm="knowledge,Knowledge">edge or “facts”)
lsts> <lsts clss="lsts lst2">◦lss="trms">positionality <lgc clss='lgc'>==lgc>lss='qstn'>?<lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> politically correct jargon in artistic research environment <lgc clss='lgc'>[lgc>has lss="trms">positionality backfired into a lss="trms">language of trying to change a public opinion in your favourlss='qstn'>?<lgc clss='lgc'>]lgc>
lsts>
‘fantasy of the unproblematic mode’

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<lrg clss="large lg18" stl="font-size:125%"> regarding biographical work lss="trms">according to lss="frds scrmbld">Pierre, ok i am working even on the border of solipsism
what i am doing is not autolss="trms">poiesis (self-making, making a lss="trms">poem out of yourself) rather lss="trms">symlss="trms">poiesis (with-making, with people from lss="trms">different lss="trms">worlds and lss="trms">pasts)

trying to contain every available mode of lss="trms">interpretation in lss='mywrk'>my work
(collecting all the modes of lss="trms">interpretation)
lrg>
(for the psychoanalyst as lss="trms">writer,) the ls clss='strcls'>*ls>unconscious functions as a ls clss='strcls'>*ls>lss="trms">trope
unconscious <lgc clss='lgc'>ld>~ld>=lgc>lss='qstn'>? lss="trms">trope

ls clss='strcls'>*ls>my actual lss="trms">interest is in “the place of study”
which is lss="trms">embodied by its participants, is shared and full of lss="trms">stories that hold foster curiosity and learning. a place where hybrid lss="trms">agents of lss="trms">interpretation are alive and at work, partly lss="trms">technological partly human partly lss="trms">animal shared knowing processes.
lss="prgrph">-one of our stronlss="trms">gest ethical lss="trms">obligations is curiosity


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<lgc clss='lgc'>[lgc>l clss="ppl">Nietzschel><lgc clss='lgc'>]lgc>

(in lss="trms">writing) if i could choose i would promote something that comes close to the texture of the softening that opens and glides, allowing for sudden shocks and slippages.

the personality needs to be able to flow in order to move lss="trms">past anything that establishes itself firmly

Submitted to constant critique and revision

<lrg clss="large lg10" stl="font-size:105%"> (l clss="ppl">Nietzschel>) “We can destroy only as creators<lgc clss='lgc'>--lgc>But let us not forget this either<lgc clss='lgc'>:lgc> it is enough to create new names and estimations and probabilities in order to create in the long run new ‘things’”

invention's power over new things

work on aphorism and irony
radical critique of reason and truth
will to X <lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc> feeling of power, primitive form of the will  (<lgc clss='lgc'>=/=lgc>lss='qstn'>? play)
arguing that knowllss="trms"nttrm="knowledge,Knowledge">edge is lss="trms">contingent and conditional


l clss="ppl">Nietzschel>'s campaign against morality <lgc clss='lgc'>:lgc>

(contrast between good and evil <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) ls clss='strcls'>*ls>master-morality <lgc clss='lgc'>:lgc> charity, sublss="trms">mission to the other, selflessness, etc. <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> you hate yourself

(denying the inherent inequality <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>) ls clss='strcls'>*ls>slave-morality <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> weakness is a lss="trms">matter of choice <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> nihilism


ls clss='strcls'>*ls>transvaluation
(l clss="ppl">Nietzschel> hated christianity for its non-affirmation of life. for him sex was a fundamental affirmation of life, christianity's elevation of chastity (inlss="trms"nttrm="cluster,club">cluding, for example, the lss="trms">story of Mary's virginal pregnancy) is counter to the lss="trms">natural instincts of humanity, and therefore a contralss="trms">diction of “lss="trms">natural values”.)
<lsts clss="lsts lst1">•promise of an illustrious afterlife
lsts> <lsts clss="lsts lst1">•desires would be the product of stimuli rather than the product of “will”
lsts>

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

<lrg clss="large lg10" stl="font-size:108%"> to ls clss='strcls'>*ls>adjust (our/your) lss="trms">question

lrg>
...to have no lss="trms">positive knowllss="trms"nttrm="knowledge,Knowledge">edge claim


appropriate <lgc clss='lgc'>ld>~ld>=lgc> zabt o rabt ضبط و ربط
lrg>


(let me) fast forward to ‘nowhere’
chance-encounters in your/my efforts of ecriture (in San'an text)
(it is not possible to choreograph chance, we can only report our encounters with it)

like San'an, many of us are facing an lss="trms">anxiety of withdrawal from the lss="trms">world that claims us

i am lss="trms">interested in to-link to that which (suddenly) lss="trms">interupts my reveries


to sharpen my capacity for incapalss="trms">citation

<lrg clss="large lg14" stl="font-size:112%">
not being afraid to look into many archives of mistakes (lss="nms">ajayeblss='qstn'>?)


‘will to lss="trms">scientific knowllss="trms"nttrm="knowledge,Knowledge">edge’



<lgc clss='lgc'>[lgc>l clss="ppl">l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Latourl>l><lgc clss='lgc'>]lgc>

(certain) seperation is political <lgc clss='lgc'>:lgc>
when we are talking about (re)uniting curricula, linking fields in humanities we are talking about not bringing together two things that are separate, but actually lss="trms">interogating the distribution of power, a way a distributing agancies.

it is not a “common lss="trms">world” to discover, it is a common lss="trms">world to be produced. and[...]