[...]l go in the state of latency (underground) just to blow up in your face later (the ‘return’ of the repressed has bal="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic velocities) ='lgc'>--="ppl">Derrida='lgc'>='lgc'>--> you have to work through with meaning and ="trms">language (otherwise the old meanings always come back, you are never ="trms">responsible enough with old meanings)
a word, becomes a thorn in our collective thigh
(what i am learning ='strcls'>*="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor='strcls'>* from ="ppl">Avital > ="ppl">Derrida) something looks wrong, (instead of jumping on it and tagging it out,) first say why it is ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right, what necessitated and motivated it, why it had to be there='lgc'> = ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor='lgc'>: locate the problem zone ='lgc'>+ say why it had to be there (why it rhymes with what)
(mistake or glitch ='lgc'>=/=) error='lgc'>: an exemplary error that teaches you, that had to be made to get where you are going, you had to get into this zone (and as traumatic as it might be) it was neccesory and necessitated by the ="trms">system that was pushing you forward, it pushed you toward a place of error and blindness and forgetting
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practice of ='strcls'>*="trms">worldly thinking='strcls'>* with ="ppl">="ppl">Stewart
vivid ="trms">pragmatics
weird robust realism of deobjectified de="trms">literalized things ='lgc'>=/= ="nms">ajayeb
to cor="trms">respond with ='at'>#telegram media
constitutive differings
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teenage='lgc'>: self-division between the move to surge out in a risky ="trms">worlding and the labor of return alone and weighted
festering ='lgc'>+ sheltering
“When everything else has gone from my brain—the President’s name, the state capitals, the neighborhoods where I lived, and then my own name and what it was on earth I sought, and then at length the faces of my friends, and finally the faces of my family—when all of this has dissolved, what will be left, I believe, is topology='lgc'>: the dreaming ="trms">memory of land as it lay this way and that.” Dillard > ="ppl">="ppl">Stewart
rock-solid otherness
sitting on the granite curb... ='lgc'>--="ppl">="ppl">Stewart='lgc'>='lgc'>--> sitting on a threshold of expressivity
(="ppl">="ppl">Stewart's) ="trms">intercorporeal ="trms">intermundane ="trms">world ='lgc'>=/= dull ="trms">naturalism
(dead ="trms">matter ='lgc'>=/=) the capacity to cor="trms">respond with a multiplicity of continuous ="trms">worldings that are both plastic and ="trms">dense ='lgc'>='lgc'>--> grounds us
indeterminate lines of force ripple across the ="trms">phenomena of a field ='lgc'>='lgc'>--> ="trms">materiality ='lgc'>='lgc'>==> ‘our thought='lgc'>: multidimensional ="trms">contingent overdetermined’
='strcls'>**we re="trms">member in ="trms">stories of accidents, sledding, and labors='strcls'>**
emerging in circulations (or)
resting in stone (or)
the facades of strip malls
com="trms">positional ="trms">writing='lgc'>: an as="trms">sociational register (of connections and ="trms">differences) that ="trms">worlds object-reals ='lgc'>[real='lgc'>: a tangle of elements thrown together in a radical com="trms">position='lgc'>]
="trms">social-="trms">material ="trms">world='lgc'> = com="trms">position='lgc'> = prismatic ='lgc'>='lgc'>--> for people who are='lgc'>:
="lsts lst1">•attuned to them (or)
="lsts lst1">•identified with them (or)
="lsts lst1">•hostile to their existence (or)
="lsts lst1">•tired of them (or)
="lsts lst1">•ex="trms">cited to see their outline on the horizon (or)
="lsts lst1">•sharply ex="trms"nttrm="cluster,club">cluded from them (or)
="lsts lst1">•
the way ="ppl">Attar (in the labor of a ="trms">worlding) ="trms">write in Tazkirat al-Awliya ='lgc'>: describing a saint's biograpphy, is a ="trms">world, is a com="trms">positional node
="trms">matter-form ="trms">worlding landscape and event ='lgc'>='lgc'>--> the saint is is sent into a spin
a perspectival ="trms">agency ='lgc'>='lgc'>--> things jump into ="trms">relation ='lgc'>+ unglued
Tazkirat al-Awliya='lgc'>: energies distribute across a field of subjects-objects-bodies-="trms">trajectories-="trms">affects
accrual and loss
...realm of killed off things
perception, context and cause
located nowhere in particular (or)
in some ="trms">paranoid hyper-place
under what spell did things happen or half-happen or start to happen and fail='qstn'>?
="ppl">="ppl">Stewart='lgc'>: theory (drawn through ="trms">writing)='lgc'> = com="trms">positional attunement
="trms">difference and repetition (='lgc'>+ potentiality and loss) ='lgc'>='lgc'>==> reals
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knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>: view from nowhere ="trms">onto the ="trms">world ='lgc'>=/= knowing='lgc'>: participation in ongoing ="trms">mutually constitutive processes in the ="trms">world
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رواقى
stoicism='lgc'>: “detachment ='lgc'>='lgc'>==> clear thinking”
psychological independence ='lgc'><='lgc'>== ='strcls'>*stoicism='strcls'>* (='lgc'><='lgc'>~='lgc'>~)='lgc'>='lgc'>--> ="trms">causality ='lgc'>=/= ="trms">anxiety
philosophy shows many ‘theories about ="trms">causality='lgc'> = ways to reduce ="trms">anxiety’ ='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> our experience sometimes require us ='strcls'>*to go farther than the ="trms">instrumental (="trms">causal)='strcls'>* and to discover a place where disorder may be reestablished in the movement and contra="trms">diction
='strcls'>*anecdotic ="trms">causality='strcls'>*
(='lgc'>[in ="nms">apass we constantly do='lgc'>] the practice of using) ='lgc'>[='strcls'>*='lgc'>]anecdote='lgc'>: expressive ="trms">causalities='strcls'>*
anecdote='lgc'>: the ="trms">intersection between the artist (patient) and feedback (therapist) ='lgc'>='lgc'>--> circular ="trms">causality ='lgc'>='lgc'>--> (helps the feedbacker or therapist) ='strcls'>*to understand and create another way of thinking about disorder and confusion='strcls'>*
stoic distinction='lgc'>: event which are dependent on one's ='strcls'>*will='strcls'>* ='lgc'>=/= events which are in the realm of one's ='strcls'>*desires='strcls'>* (one which one has no control)
='lgc'>='lgc'>--> closely related to the (Seligman's) ='strcls'>*="trms">causal attribution='lgc'>: a theory of ="trms">contingent ="trms">causality ="trms">affecting the subject in her or his ="trms">interpretation='strcls'>*
="lsts lst1">•نسبت دادن attribution ='lgc'>=/= explanation (behavior assigned to its cause) ='lgc'>=/= inference (quality/attribute assigned to the ="trms">agent's observed behavior)
="lsts lst2">◦can we do without ='strcls'>*explanatory style='strcls'>*='qstn'>? (a person's ="trms">causal dimensions of stability and globality) ='lgc'>='lgc'>--> ="trms">past dealing (optimism, pessimism, etc.)
="lsts lst2">◦can we do without ='strcls'>*locus of control='strcls'>*='qstn'>? (a person's locus conceptualized as ="trms">internal) ='lgc'>='lgc'>--> future dealing (fate, hope, etc.)
stoic philosophy ='lgc'>==resulting='lgc'>='lgc'>==> therapy
(='lgc'>[Holakouee's='lgc'>] stoic conception of) ='strcls'>****therapy='lgc'>: it is not the events which make people suffer but rather the perception they have of the events='strcls'>****
="ppl">Aristotle ='lgc'>='lgc'>==> totality of ="trms">causal explanation of the event
his theory of four causes ='lgc'>[="trms">material, efficient, formal, final='lgc'>] is limited by the eternal ="trms">relation between the subject (the creator) and the object (the created)
="lsts lst1">•='lgc'>[(let's say) ="ppl">Aristotle is creating an='lgc'>] anecdotic ="trms">causality='lgc'>: the search for a remote event, apparently insignificant, which has as much impact as the ="trms">material event which is efficient, formal, or final
Antique law ='lgc'>='lgc'>--> effort to reduce the event to an equation ='lgc'>==permit='lgc'>='lgc'>==> determination of the ="trms">responsibility='lgc'>: the primary cause ='lgc'>='lgc'>==> to reduce the overwhelming richness of reality in movement
='lgc'>='lgc'>--> in obsessional perspective of ="trms">scientific research='lgc'>: reduce the quantity of information to make the reality clearer (more coherent) ='lgc'>='lgc'>--> (a series of signs in hermeneutical perspective ='lgc'>==permit='lgc'>='lgc'>==>) “the image (the event) ='lgc'>=/= the background (the sum of the events)”
(anecdote ='lgc'>='lgc'>~=) myth='lgc'>: an illustrative and contradictory example ='lgc'>='lgc'>--> the defense against ="trms">anxiety (in reality's confusion) ='lgc'>: the ="trms">categorizing of op="trms">posites in order to establish orderliness in the ="trms">world of a search for causes ='lgc'>[='lgc'><='lgc'>-- which is a ="trms">fable='lgc'>]
='lgc'>='lgc'>==> ='strcls'>*the event (at the absence of significance of the signs) would justify the ="trms">present reality='strcls'>* (='lgc'>='lgc'>==>='qstn'>? ="trms">integration)
='lgc'>==therapy='lgc'>='lgc'>==> arrange the reality ="trms">categorically ='and'>& chronologically ='lgc'>+ enlarge on the reality by adding information
myth brings into play a purely expressive modality (expressed in an ="trms">interpretative manner) ='lgc'>[='lgc'>=/= explaining='lgc'>] ='lgc'>}='lgc'>='lgc'>--> (stoic) ="trms">perverted ="trms">causality
='lgc'>[="ppl">Deleuze:='lgc'>] when the ="trms">causality ="trms">relation one of the two elements (cause or effect) differs in ="trms">nature from the other (one is corporeal, physical and the other is incorporeal) ='lgc'>='lgc'>--> ='lgc'>[they foster a ="trms">relationship of='lgc'>] quasi-="trms">causality ='lgc'>=/= ="trms">relationship of expression
‘necessity’ belongs to an official order called ='strcls'>*destiny='lgc'>: a ="trms">sort of teleology of the ="trms">system of causes='strcls'>*, a unity of the cor="trms">respondent quasi-="trms">causality (='lgc'>=/= ="trms">relation between cause and effect)
='lgc'>='lgc'>--> independence is installed in the ="trms">presence of necessity
='lgc'>[="ppl">Leibniz:='lgc'>] ='strcls'>*="trms">causality='lgc'> = con-possibility='strcls'>*
the event is in a monadic ="trms">world were everything is signs (analogies significant at several levels) ='lgc'>='lgc'>--> a fish pond in which each fish is itself a fish pond
="ppl">Leibniz's ="trms">world is created and destroyed by harmonic or discordant cor="trms">relations
“="trms">anxiety as cause”
='lgc'>[Holakouee's manner of ="trms">interpreting reality ='lgc'>='lgc'>-->='lgc'>] best therapy or remedy for ="trms">anxieties='lgc'>:
="lsts lst1">•="trms">causality
="lsts lst1">•="trms">system='lgc'>: a group of necessary laws and rules
='lgc'>}='lgc'>='lgc'>--> no victim, no bully ='lgc'>[='lgc'>='lgc'>~= opening the field of knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>='lgc'>~=>='qstn'>? erasing the sense of ="trms">responsibility='lgc'>]
='lgc'>{="ppl">="ppl">Despret='lgc'>}='lgc'>--='not'>✕='lgc'>='lgc'>--> our experiences sometimes require us (to go farther that Holakouee's ="trms">instrumentalism) ='strcls'>****to discover a place where disorder may be reestablished in the movement and contra="trms">diction='strcls'>**** ='lgc'>[that i believe is urgently needed in ="nms">Iran today ='lgc'>=/= enlightening='lgc'>]
a space regulated by laws of stoic ="trms">causality is the space where multiplicity can be reestablished ='lgc'>='lgc'>--> ='strcls'>*notional quasi-="trms">causality='strcls'>* ='lgc'>[notional='lgc'>: gedanklich, تصور، انديشه='lgc'>]
='lgc'>[an stoic anecdote:='lgc'>]
“When, each evening, the guru sat down to proceed with the evening prayer the ashram's cat was in the way and distracted the monks so, he ordered that the cat should be attached during the evening prayers. A long time after the guru's death the cat continued to be attached during the evening prayer. Then, when the cat finished by dying, another cat was brought to the ashram so that it could be duly attached during the evening prayers. Centuries later the guru's disciples wrote wise treatises on the essential role of the cat in the good order of all prayers.” (DeMerlo)
='lgc'>--(in practice)='lgc'>='lgc'>--> the anecdote becomes the essential element in a chain of expressive ="trms">causalities. it is the ="trms">intersection point between several ="trms">stories united for a time='lgc'>: ='strcls'>*familial/familiar time ='and'>& therapeutic time='strcls'>*
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...you retreat behind a rampart which protects you
...the exterior scrutiny and criticism makes your fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures heavier
...you refuse ='strcls'>*scholastic ="trms">integration='strcls'>* ='lgc'>[you choose a complete rejection of the values sug="trms">gested by the school, rules, or ="trms">demands for success='lgc'>] ='lgc'>='lgc'>==> you increase the attention paid to you by the institution concerned with your ="trms">sort of malfunctioning
...consultation dramatizes the contradition and ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigidity of your role assignments
...if an ="trms">intervenor approaches your problem, you play your idiot role
='lgc'>}='lgc'>='lgc'>--> a ='strcls'>*merry-go-round of circular ="trms">causality='strcls'>* ='lgc'>='lgc'>--> the ="trms">intervenor ='lgc'>[looks for the ticket which would allow him to clim on and go around:='lgc'>]
="lsts lst1">•observe the ="trms">causal chains
="lsts lst1">•giving the ="trms">causal chains a ="trms">different accent علامت، با تکیه بر صدا نه معنی
="lsts lst1">•create a global field of observation from which he is necessarily ex="trms"nttrm="cluster,club">cluded
="lsts lst1">•
='lgc'>}='lgc'>--help='lgc'>='lgc'>--> anecdotic implication (='lgc'>=/= therapeutic ="trms">system's theory)='lgc'>:
="lsts lst1">•anecdote becomes the frame of the conversation
="lsts lst1">•risk of becoming involved in the anecdote's ridiculous fleeting liveliness
="lsts lst1">•
the anecdote, which dramatized the dead end where the ="trms">intervenor's capacities are reduced to non-existence ='lgc'>='lgc'>--> can also revitalize the relaional process (if introduced in a new quasi-="trms">causal chair)
='lgc'>[anecdote's='lgc'>] circular ="trms">causal hypothesis which reduce the ="trms">anxiety create a more accessible reality ='lgc'>='lgc'>--> constructing a myth='lgc'> = ='lgc'>[='strcls'>*='lgc'>]="trms">story='lgc'>: lies which tell the truth='strcls'>**
="lsts lst1">•anecdote takes it place in a ="trms">causality chain where it lives for a fleeting moment carrying a ='strcls'>*parasitical='strcls'>* or a ='strcls'>*paratherapeutic='strcls'>* significance
='lgc'>='lgc'>==> construction of a ="trms">specific restricting environment in which the parties ='lgc'>[family and ="trms">intervenor, artist and feedbacker='lgc'>] are ="trms">trapped
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> ='strcls'>***the reduction ='lgc'>[of anecdote='lgc'>] becomes the starting point for a new release of the energy it liberates='strcls'>***(!='qstn'>?)
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="trms">Zoological Vandalism='lgc'>: ="trms">Chimeric ="trms">Pragmatism in ="trms">Animal-Filled Media
Zolmat and the Black Box as Media Beyond
Primordial House and Suffering Landscape
Changing Inside”, a multi-media performance and ="trms">intervention with ="frds scrmbld">Mia Habib and ="frds scrmbld">Jassem Hindi
Four Oriental Cartography of the East
About ="trms">Dense Properties
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shift in our idea of ="trms">nature not any more a source of ='strcls'>*fecundity='lgc'>: how we relate abundance in ="trms">nature to the way we live ourselves
we have to fight to keep things democratic (itself a privileged idea) and not autocratic when it comes to climate change
in Frozen II animated movie, Elsa build her way out of climate (magic='lgc'> = ="trms">technology)
to make a debate point ='lgc'>=/= trying to answer your ="trms">question
(="ppl">Hegel) negative values are much more clearer than affirmative values
the d="trms"nttrm="danger,stranger">angerous and dominant belief that whatever problems we face in this ="trms">society the misfits (particular exceptional individual) can change it all
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(from being an artist to artist rese="trms"nttrm="search">archer)
to ="trms">articulate and de="trms">monstrate with brilliance ‘what you know’ ='lgc'>--to='lgc'>='lgc'>--> to be able to exquisitely explain ‘how you know what you know’ ='lgc'>[='lgc'>--='qstn'>?='lgc'>='lgc'>--> ='strcls'>*="trms"nttrm="metaph,metamorph,metabol,metal">metacognition='lgc'>: thinking about one's own thinking='lgc'> = reflection (thinking about
what we know) ='lgc'>+ self-regulation (managing how we go about learning)='lgc'>]
="prgrph">-="trms"nttrm="metaph,metamorph,metabol,metal">metacognitives kills='lgc'>: to get good at recognizing flaws or gaps in one's own thinking ='lgc'>+ ="trms">articulate thought processes ='lgc'>+ revise efforts
='strcls'>*classroom='lgc'> = mirror='strcls'>* (process of stepping back to see what you are doing)
(useful for artists) ="trms">sciences of understanding='lgc'>:
="lsts lst1">•="trms">anthropology
="lsts lst1">•psychology
my whole work is about two things now='lgc'>:
="lsts lst1">•to think cumulatively (='lgc'>=/= ="trms">epistemic breaks) ='lgc'>='lgc'>--> more you know more your are ="trms">interested in
="lsts lst1">•to think by layering (='lgc'>=/= singleness of partisan meaning) ='lgc'>='lgc'>--> what you do is based on previous work
='mywrk'>my research in ="trms">storytelling:(from pre="trms">modern) ='strcls'>*describe the ="trms">world='strcls'>* ='lgc'>[="trms">bestiaries='lgc'>] ='lgc'>--to='lgc'>='lgc'>--> (="trms">modern necessity to) ='strcls'>*calculate the ="trms">world='strcls'>* ='lgc'>[recognizing a calculated ="trms">world ='lgc'>--how='lgc'>='lgc'>--> ='strcls'>*secularization of ="trms">interest='strcls'>* (in ="trms">monsters, ="trms">religious iconography, etc.)
adventure time tv series
educational model for ="trms">children how to become post industrial liberal subjects ='lgc'>='lgc'>--> adventure of imperia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list mentality
the choreography of flexibility and solidity
Finn is the body from nowhere by example, he goes to dimensions of fire, ice, dream, etc. and his ="trms">ontology of knowl="trms"nttrm="knowledge,Knowledge">edge and identity remains intact (he grows up like a good old cowboy) ='lgc'>=/= you look at the land from the ice and you don't see the same reality if you look at it from the fire realm. ice/gas/water, you are always looking at it from somewhere. Harraway named it “="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edges”. and it seems these locations are not free floating and not available for everyone. some are more attached or stucked to particular ="trms">positions, some less, they are “marked” as Harraway put it.
anti-knowl="trms"nttrm="knowledge,Knowledge">edge dis="trms">position of sex-education tv seriese
verybody is self-educating in the ="trms">story
all ="trms">positivity is created by ‘bravery,’ not their ‘knowl="trms"nttrm="knowledge,Knowledge">edge’
nobody knows anything or can know anythingbravery has replaced faith ()
="lsts lst1">•Otis's knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>: psychology is debunked
="lsts lst1">•Maeve's knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>: existentialism is irrelevant
if in art we have af="trms">finities with unknowing and we are comfortable with misunderstanding and partial comprehensions ='lgc'>--then='lgc'>='lgc'>--> let's use that to direct our ="trms"nttrm="already,spread">readerly activities to texts that are difficult and ="trms">different to us ='lgc'>='lgc'>--> ='thdf'>this is why I don't accept it when artists in research environment withdraw from ="trms"nttrm="already,spread">reading certain ="trms">positions by saying “this text is too academic.”
what is the state of art after Goya='qstn'>?
sites where political meaning is produced (the impulse to resist or correct inequality, injustice, lack, damage, tension, etc.) ='lgc'>=/= attachment site (="trms">languages charged with power, inequality)
(i am ="trms">interested in women) not because of gender ='lgc'>[= identity politics, political correctness='lgc'>], but because of their practice and the ="trms">question they pursue
="prgrph">-the horrific and d="trms"nttrm="danger,stranger">angerous idea that I hear under “I am now ="trms"nttrm="already,spread">reading only women ="trms">authors”
two visualized increases in the industry, ="trms">science, and popular culture='lgc'>:
="lstsrd">1. “how troubled we are” ='lgc'>='lgc'>--> ="trms">world simulation (catastrophic planet)
="lstsrd">2. “how amazing we are” ='lgc'>='lgc'>--> brain simulation (="trms">networks)
="trms">world is fubar ='lgc'>='lgc'>==> is ="trms">interesting and is work to be done ='lgc'>=/= ="trms">paranoia conspiracy
something I learnt from my KHM study ='lgc'>='lgc'>--> that ="trms">technologies are ambiguous ='lgc'>=/= Black Mirror TV series
hollywood ='lgc'>=='qstn'>? hyperrealism
(art ='lgc'>--='qstn'>?='lgc'>='lgc'>--> idealism)
poor cognition ='lgc'><='lgc'>='lgc'>--> boring environment
another sign of il="trms">literacy='lgc'>:
="lsts lst1">•popping up of dialects or specialized ="trms">languages (you walk to the next village and there they speak an almost ="trms">different ="trms">language than here)
romantic ="trms">relationship='lgc'>:
dopamine ='lgc'>='lgc'>--> ="trms">love ='lgc'>+ hot sex ='lgc'>[='lgc'>='lgc'>--> pleasure-related cognition='lgc'>]
anterior cingulate cortex ='lgc'>='lgc'>--> empathy ='lgc'>+ comfort ='lgc'>[='lgc'>='lgc'>--> impulse control='lgc'>]
برون افکن بنه زیندار نه در مگر کایمن شوی زین مار نه سر
revisit sanaat tashbih simile
tashbih not as alude but as description (="trms">literal)
مار نه سر mar-e noh-sar ='lgc'>='lgc'>~/= ="trms">world
mar-e noh-sar is not a simile for the ="trms">world (of the ="trms"nttrm="already,spread">reader) but it describes a particular ="trms">world that is in the image of mar-e noh-sar
haft modaber هفت مدبر
jealousy as ="trms">affect ='lgc'>--underlying='lgc'>='lgc'>--> ="trms">Farsi ghazal
ابومعشر بلخی Abu Ma'shar Balkhi
الهی - فلک نور
اثیری - ۸ فلک آسمانی
هیولانی - جزء زیر قمر
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='strcls'>***don't ="trms"nttrm="already,spread">read (or make) theory as a means of empowerment='strcls'>*** (a tool to fight or flight oppression)
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='lgc'>[title='lgc'>]
king real
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my problem with
="lsts lst1">•conceptual art='lgc'>: jumping (transcending) from ="trms">material to meaning
="lsts lst1">•="trms">viscerality='lgc'>: every expression ="trms">matters as long as it ="trms">affects the viewer in the stomach
(call of) ="trms">phenomenology='lgc'>: to return to the appearing of that which appears
political philosophy
political ="trms">science
political art
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in ="nms">Tehran (='qstn'>?how are made) the boundaries of jorm (جرم ='lgc'>=/= law), gonah (گناه ='lgc'>=/= god), and ='qstn'>? (='lgc'>=/= norm)
='lgc'>='lgc'>--> norm, law, sin, akhlagh اخلاق
="lsts lst1">•='lgc'>[='thdf'>thanks to Gesellschaft ='lgc'>=/= Gemeinschaft ='lgc'>='lgc'>==>='lgc'>] jamee جامعه ="trms">society ='lgc'>=/= ejtema اجتماع ="trms">community='lgc'> = norm ='lgc'>+ place (='lgc'>+ identity)
="lsts lst2">◦ ejtemayi اجتماعی ="trms">social ='lgc'>=/= ejamyi اجماعی collective
="lsts lst1">•tars ترس fear ='lgc'>=/= ezterab اضطراب ="trms">anxiety
="lsts lst1">•sharm شرم shame ='lgc'>=/= khejalat خجالت shyness
آتش آب خشک را پر میکرد از آتش تر
ab-e khosht='lgc'> = piale
atash-e tar='lgc'> = sharab
tar تر='lgc'> = allude آلوده='lgc'> = sabok سبک
khosro shirin
tarof ghabl az bad o bira goftan
shenidan (niushidan) ='lgc'>='lgc'>~= fahmidan فهمیدن
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='strcls'>*negative bias='lgc'> = the negative is more ture='strcls'>*
negative bias='lgc'>: negative stimuli elicit a larger brain ="trms">response than ="trms">positive ones
(can then negative bias explain racism='qstn'>? ='lgc'><='lgc'>-- we are shaped by negativity)
="trms">positive-negative a="trms">symmetry
(in trying to) make sense of the ="trms">world ='lgc'>='lgc'>--> focus more on the negative
bad ='lgc'>='lgc'>==> attention
negative news is more likely to be perceived as truthful
ambiguous stimuli rated as threatening ='lgc'>='lgc'>--> survive
(="trms">gestalt) law of closure='lgc'>: we perceive pieces of objects as part of a whole when grouped together
to produce counter-knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>[='lgc'>='lgc'>~= to contest a problem='lgc'>] ='lgc'>=/= (we need more) to ='strcls'>*seduce our evacuation from the terms that establish the problem='strcls'>*
(="ppl">Shapiro)
="lsts lst1">•stressor ='lgc'>='lgc'>==> emotion (short, intense)
="lsts lst1">•emotion ='lgc'>+ meaning (cognitively processed repeatedly)='lgc'> = feeling (lasting, less intense, combined)
="lsts lst1">•emotions هیجانی ='lgc'>+ feelings احساسی='lgc'> = ='lgc'>[='strcls'>*='lgc'>]="trms">affect ='lgc'>='lgc'>~= mood
(in ="nms">apass)
="lsts lst1">•concept='lgc'>: a medium of conversation
="lsts lst1">•="trms">narcissistic research
="lsts lst2">◦understanding ="trms">narcissism is the key to understanding mental health ='lgc'>='lgc'>--> ='strcls'>*(the experience of) being in a cult='lgc'> = being in ="trms">relation with a ="trms">narcissist='strcls'>*
="lsts lst1">•mode of attention that is didactic and forensic
="lsts lst1">•(in artistic research environments) most of time we don't have ="trms">questions
we have games of ="trms">language ='lgc'>='lgc'>--> il="trms">literacy
="lsts lst2">◦exam='lgc'>: pose your ="trms">questions ='lgc'>=/= answer to my ="trms">questions
answers don't show your level of knowl="trms"nttrm="knowledge,Knowledge">edge, but the ="trms">questions you have does
="lsts lst1">•generative ="trms">nature of melancholia ='lgc'>[='strcls'>*melancholia ='lgc'>='lgc'>==> teaching='strcls'>*='lgc'>]
="lsts lst1">•(artist's) ="trms">writing with pearls of wisdom ='lgc'>=/= referential ="trms">writing
three problematic loci in artistic research='lgc'>:
="lsts lst1">•garden
="lsts lst1">•archive
="lsts lst1">•map
='strcls'>*is every garden ="trms">zoological='qstn'>? ='lgc'>--='qstn'>?='lgc'>='lgc'>--> training for future (imperialism)
good gardener ='lgc'>='lgc'>~= good (feeling, caring) imperia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list
="prgrph">-enlightenment approach to captivity ='lgc'>='lgc'>--> new sense of civilization (what is proper)
="prgrph">-removing any visible explicit means of captivity (="trms">animals appear move freeling, as if they wish to be there) ='lgc'><='lgc'>-- ="trms">affective engagement
="trms">animal ='lgc'>='lgc'>~= border figure allowing institution to move between human ="trms">world and ="trms">animal ="trms">world
="trms">science for empire ='lgc'>='lgc'>--> mobilization of ="trms">wonder (human capacity for curiosity that makes us human are mobilized in the service of ="trms">questionable political goals)
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='lgc'>[='strcls'>*='lgc'>]democracy='lgc'>: ‘farmandahi (commanding)='lgc'> = farmanbari (obeying)’
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...thoughts expire on contact with words as quickly as words expire on contact with thoughts
(Pavic's Khazars)
two examples of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">marketing
="lstsrd">1. Pleasantville (1998)
="lstsrd">2. The Devil Wears Prada (2006)
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(my flourishing in the scholl was always highly) teacher-dependent ='lgc'>--='qstn'>?='lgc'>='lgc'>--> being ="trms">social ='lgc'>[='lgc'>=/= genius='lgc'>]
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government (counting heads) ='lgc'>=/= complexity (how to make mixity work)
morality ='lgc'>='lgc'>--> ‘good ='lgc'>=/= bad’ (incarnated in ="trms">different things) ='lgc'>[='lgc'>='lgc'>--> philosophical ='lgc'>=/= value ="trms">system ترجیحات ='lgc'>='lgc'>--> ="trms">sociological='lgc'>]
ethics ='lgc'>='lgc'>--> assemblages
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='at'>#cat's cradle
="trms">nature='lgc'> = figures ='lgc'>+ ="trms">stories ='lgc'>+ images (='lgc'>='lgc'>~= topos, commonplace)
paying attention to ="trms">nature like a ="trms">child ='lgc'><='lgc'>-- ="ppl">="ppl">Haraway
='lgc'>[='strcls'>*='lgc'>]="trms">trope='lgc'>: a verse ="trms">interpolated into a liturgical text عبادات to embellish or amplify its meaning
="trms">language ='lgc'>='lgc'>--> ="trms">material-="trms">semiotic flesh
liturgical possibilities of ="trms">nature
="lsts lst1">•="frds scrmbld"nttrm="Christianson">Christian liturgical year
="lsts lst1">•Zaratusztrian nowruz
="lsts lst1">•star wars ='lgc'>--='qstn'>?='lgc'>='lgc'>--> practice of turning ="trms">tropes into ="trms">worlds ='lgc'>[='lgc'>='lgc'>--> war of imagess='lgc'>]
="lsts lst1">•war of words
="lsts lst1">•
(agonistic fields='lgc'>:)
military combat
sexual domination
security maintenance
="trms">market strategy
="trms">technical environmental design )='lgc'><='lgc'>-- does all ="trms">sorts of boundary crossing)
culturally ="trms">specific ="trms">apparatuses of bodily production (='lgc'>='lgc'>--> clean and dirt ='lgc'>='lgc'>--> forms of ="trms">embodiment)
="trms">writing='lgc'>: to create ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors ='lgc'>[= reconstitue what counts as knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>] ='lgc'>='lgc'>--> ="trms">materially implode (='lgc'>~ art, this is what we were practicing in my ="trms">fable workshop)
="trms">technology='lgc'>: a form of life
="trms">language='lgc'>: a form of life
create a critique
create a ="trms">difference (however small, partial, modest, without ="trms">narrative, without guarantee)
oneiros
oneiric
="trms">technical axis |__
/ mythical axis
textual axis
a ="trms">cosmos furnished in _ian style
="lsts lst1">•Aristotelian style='lgc'>: actors are self-moving modular single-substance subjects with adhering accidents ='lgc'>==="ppl">="ppl">Haraway='lgc'>='lgc'>==> all else is ground, resource, matrix, screen, secret to be revealed, fair game to be hunted by the hero (='lgc'><='lgc'>-- our video games are designed in this style)
="lsts lst1">•
others with reduced powers of self-direction='lgc'>: women, people of color, the sick, nonhuman ="trms">nature ='lgc'>='lgc'>--> need to be ='strcls'>*patient='strcls'>*
(="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical fatigue)
='strcls'>***patience ='lgc'>=/= passivity='strcls'>***
self-invisible transcendent subjects out on a noble journey to report on ="trms">embodied ="trms">nature
the problem of (pre-discursive='lgc'>:) believing that ="trms">nature and ="trms">society are really fundamentally there
='lgc'>='lgc'>--> conjuring tricks of establishing ="trms">categorical purity (of ="trms">nature, of culture, of nonhuman, of human)
(="ppl">="ppl">Haraway's three webs of discourse='lgc'>:)
="lstsrd">1. cultural studies='lgc'>: a set of discourses about the (irreducible ="trms">specificity of) ="trms">apparatus of bodily/cultural production (='lgc'>=/= comparative culture studies)
="lstsrd">2. feminist theory/project='lgc'>: view from the marked bodies (in ="trms">stories, discourses, practices), where ='strcls'>*the description of the ="trms">situation is never self-evident='strcls'>* ='lgc'>+ need for an elsewhere
="lstsrd">3. ="trms">science studies='lgc'>: ="trms">technologies for establishing ="trms">matters of facts, ‘="trms">techno="trms">science ='lgc'>=/= ="trms">science and ="trms">technology’, artifacts with politics, ="trms">science as practice ='lgc'>+ culture
can't cradle
one person can build up a large repertoire of string figures on a single pair of hands ='lgc'>='lgc'>--> the figures can be passed back and forth on the hands of several players
='lgc'>='lgc'>--> ='strcls'>*="trms">embodied analytical ="trms">skils='strcls'>* ='lgc'>[='lgc'><='lgc'>-- my goal im ="nms">apass='lgc'>]
='lgc'>='lgc'>--> making ='lgc'>+ passing on cultural ="trms">interesting patterns
='lgc'>=/= making a tangled mess
='lgc'>=/= theory of everything (='lgc'>='lgc'>--> ='thdf'>for example string theory, stc.)
='lgc'>=/= war game ='lgc'>='lgc'>==>='lgc'>{models of knowl="trms"nttrm="knowledge,Knowledge">edge building, ="trms">tropes for one's own practice='lgc'>}
='lgc'>=/= trials of strength passing as critical theory (='lgc'>~ heroic, agonistic encounters)
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Delamont ='and'>& Williams ='lgc'>='lgc'>--> (="ppl">="ppl">Haraway's) th="trms"nttrm="already,spread">read ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor ='lgc'>='lgc'>~= ='strcls'>*="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">method='strcls'>*
(from) ='lgc'>[analytical='lgc'>] tangled yarn [...]