[...]
="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
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='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'>*
...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
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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
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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)
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="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)
(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
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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 ball ='lgc'>--to='lgc'>='lgc'>--> ='lgc'>[activist='lgc'>] can't cradle
="ppl">="ppl">Galison's ="trms">intercalation ='lgc'>[molecular ="trms">interweaving='lgc'>] ='lgc'>='lgc'>--> exposing an overt ="trms">technology (the radar wants to be seen as both winner of war ='lgc'>+ advancing pure physics)
='lgc'>='lgc'>~/=
="ppl">="ppl">Haraway's weaving ='lgc'>[textile dissection='lgc'>] ='lgc'>='lgc'>--> exposing a covert ="trms">technology (patriarchy, eugenics, colonialism, racism embedded behind the public face of conservation, education, biopolitical establishment)
biology='lgc'> = politics (by other means)
cyborg
="lsts lst1">•has no o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal eden it was banished from
="lsts lst1">•has no dust it can return to
='lgc'>==="ppl">="ppl">Haraway='lgc'>='lgc'>==> ="trms">situated partial knowl="trms"nttrm="knowledge,Knowledge">edges
gendering the laboratory ='lgc'>='lgc'>==>
="lsts lst1">•modest witness
="lsts lst1">•new forms of gender (male virility,)
="brkr">
touching the elephant and knowing
touching ="trms">different part of the ="trms">world
touching a human body and guessing at the riddle
by touching the ="trms">different parts ='lgc'>=> some are running, rotting, flickering, etc.
for doing anatomy you need a corpse (that means you al="trms"nttrm="already,spread">ready rule out things such as eating)
="trms"nttrm="search">archeological ="trms">anthropology
human-="trms">animal ="trms">stories
hunting each other / together
domestication
="ppl">Tsing
the greedy ="trms">beast within us
collaborative garden (feed together)
descriptive practices of ="trms">poetics and ="trms">natural ="trms">history
="trms">mission of all atlases to characterize (not simply inventory) ="trms">phenomena
(to characterize, not invent; mixed in ="nms">="nms">ajayebnameh عجایبالمخلوقات / عجایب نامه='qstn'>?!)
atlases habituate the eye, they are perforce visual
(what ="nms">="nms">ajayebnameh habituates='qstn'>? not the eye='qstn'>?)
to explicate rival ="trms">cosmologies
one problem of atlases is that they have to decide what ="trms">nature is
they all have to solve the problem of choice
atlases of characteristic images ="trms">presented individual cases as exemplary and illustrative of broader classes and casual processes (but not ="nms">="nms">ajayebnameh عجایب نامه, aj bring precise individual instances in its unique ="trms">stories)
atlas(es) of(/for) the eye
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='lgc'>[the identity of objects:='lgc'>]
Manuel ="ppl">Delanda='lgc'>: Any ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list philosophy must take as its point of departure the existence of a ="trms">material ="trms">world that is independent of our minds. But then it confronts the problem of the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of the enduring identity of the inhabitants of that ="trms">world='lgc'>: if the mind is not what gives identity to mountains and rivers, plants and ="trms">animals, then what does='qstn'>? An old answer is “essences,” the answer given by ="ppl">Aristotle. But if one rejects essentialism then there is no choice but to answer the ="trms">question like this='lgc'>: all objective entities are products of a ="trms">historical process, that is, their identity is synthesized or produced as part of ="trms">cosmological, geological, biological, or ="trms">social ="trms">history. This need for a concept of “synthesis” or of “production” is what attracted ="ppl">Marx to ="ppl">Hegelian dialectics since it provided him with a model of synthesis='lgc'>: a conflict of op="trms">posites or the negation of the negation. ="ppl">Deleuze and ="ppl">Guattari, on the other hand, replace that model of synthesis with what they call a “double ="trms">articulation”='lgc'>: first, the raw ="trms">materials that will make up a new entity must be selected and pre-processed; second, they must be consolidated into a whole with properties of its own. A rock like limestone or sandstone, for example, is first ="trms">articulated though a process of sedimentation (the slow gathering and ="trms">sorting of the pebbles that are the component parts of the rock). Then it is ="trms">articulated a second time as the accumulated sediment is glued together by a process of cementation. They use Hjemslev's terms “content” and “expression” as the names for the two ="trms">articulations, but this is not meant to sug="trms">gest that the ="trms">articulations are in any way ="trms">linguistic in o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin. On the contrary='lgc'>: the sounds, words, and grammatical patterns of a ="trms">language are ="trms">materials that accumulate or sediment ="trms">historically, then they are consolidated by another process, like the standardization of a dialect by a Royal Academy and its official ="trms">dictionaries, grammars, and rules of pronunciation.
(synthetic ='lgc'>=/=='qstn'>? analytic; ='lgc'>[a problematic distinction!='lgc'>] the logical particle “un-” in “no unmarried man is married”) (analytic ='lgc'>=/=='qstn'>? ="trms">contingent)
(="ppl">Kantian='qstn'>?!) ‘a ="trms">priori and synthetic’ ='lgc'>='lgc'>==> ‘a posteriori analytic’
='lgc'>[singular entities:='lgc'>]
The ="trms">question of the “individuation of ="trms">trajectories” is about mathematical models (which to me are the secret of the success of ="trms">science) but you are correct that it goes beyond that. All entities synthesized ="trms">historically are individual entities='lgc'>: individual plants and ="trms">animals; individual ="trms">species and eco="trms">systems; individual mountains, planets, solar ="trms">systems, et cetera. Here “individual” means simply “singular or unique,” that is, not a particular ="trms">member of a general ="trms">category, but a unique entity that may ="trms">compose larger individual entities through a ="trms">relation of part-to-whole, like individual pebbles ="trms">composing a larger individual rock. A ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">ontology of individual entities is implicit in ="ppl">Deleuze and ="ppl">Guattari and Braudel, so we must give them credit for that, then move on and invent the rest.
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..rethinking of the disciplinary boundaries (without using labels such as ="trms">interdisciplinarity, etc.)
we must take in mind that ="trms">materialism is good to be enriched, but, ="trms">materialism is not an ‘a ="trms">priori’!
in ='mywrk'>my research in ="nms">apass on ="nms">ajayeb عجایب, can be theoretical yet anti-="trms">methodological='qstn'>?
...="ppl">Marx is his ="trms">interest in the oppressed, that is, his anti-="ppl">Aristotlianism that allows us to conceptualize the self-organizing power of “="trms">matter” without the “meaning” that should over="trms">code it.
="ppl">Delanda='lgc'>: The political economy of ="ppl">Marx is entirely a ="trms">priori.
='lgc'>[='lgc'>--="ppl">Laclau='lgc'>='lgc'>--> essentia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list conception of both ="trms">society and ="trms">social ="trms">agency in ="ppl">Marxism ='lgc'><='lgc'>== ho="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic approache ='lgc'>: a “founding totality” (expressed at the surface of ="trms">social life) which ="trms">presents itself as an intelligible object of ‘knowl="trms"nttrm="knowledge,Knowledge">edge’ (in ="ppl">Marxism notion of ‘ideology’) ='lgc'>=/= ='lgc'>{="trms">relational character of any (="trms">social) identity ='lgc'>+ in="trms">finite play of ="trms">differences='lgc'>}= discourse ='lgc'>='lgc'>--> ‘the ="trms">social’ always exceeds the limits of the attempts to constitute ‘="trms">society’;
& (in advanced capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">societies='lgc'>:) identity='lgc'> = the unstable ="trms">articulation of constantly changing ="trms">positionalities, ‘="trms">social ="trms">agent='lgc'> = decentered subject’ ='lgc'>='lgc'>--> how can we, then, say the subjects misrecognize themselves in this kaleidoscopic movement of ="trms">differences='qstn'>? ='lgc'>=/= (="ppl">Marxism's notion of) ‘false consciousness’; can we do without (the concept of) ‘misrecognition’='qstn'>?
='lgc'>='lgc'>--> (="ppl">Laclau sug="trms">gests) the ideological='strcls'>* (='lgc'>='lgc'>~=='qstn'>? will to totality)='lgc'>:
="lsts lst1">•misrecognition of a ="trms">positive essence='lgc'> = ultimate suture (بخيه bakhie)
="lsts lst1">•nonrecognition of any ="trms">positivity ='lgc'>=/= ultimate suture
(="trms">society institutes itself ='lgc'><='lgc'>==) closure='lgc'>: nonrecognition of the in="trms">finite play of ="trms">differences ='lgc'>}='lgc'>='lgc'>--> ‘ideological ='lgc'>='lgc'>==> ="trms">social’ ='lgc'>~(the ="trms">social is impossible without some fixation of meaning) ='lgc'>: “utopia is the essence of any ="trms">communication and ="trms">social practice” ='lgc'>--!,='lgc'>]
='lgc'>[='lgc'>--="ppl">Delanda='lgc'>='lgc'>--> (the mode of ‘downward thinking’ when we think in terms of) ideology (='lgc'>~ the established ="trms">relations of a particular ="trms">society constitutes people's identities) ='lgc'>='lgc'>~= intrinsic='lgc'>: the identity is created by ="trms">relations ='lgc'>{the fantasy of ‘seamless totality'='lgc'>} ='lgc'>=/= (="ppl">Deleuzian) extrinsic='lgc'>: the ="trms">relations are real but don't determine identities='lgc'>]
what are artists (particular ='lgc'><-='lgc'>=> general) pro="trms">positions (Angebot)='qstn'>?
="lsts lst1">•pro="trms">position='lgc'>: a declarative that can be ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right or wrong ='lgc'>=/= a sentence, grammatical entities
="lsts lst1">•ex="trms">position='lgc'>: a ="trms">systematic ="trms">interpretation/explanation of a ="trms">specific topic
="lsts lst1">•dis="trms">position='lgc'>: an ="trms">affective orientation, knowl="trms"nttrm="knowledge,Knowledge">edge attitude
='lgc'>[="ppl">Marx's ruthlessness='lgc'>: criticism must not be afraid of its own con="trms">="trms"nttrm="cluster,club">clusions='lgc'>]
what are the sources of “value” in ="nms">ajayeb='qstn'>?
(sun, photosynthetic, micro-organisms, etc.)
fermentation, photosynthesis, respiration
="nms">ajayeb is the (shared, individual, or experienced) “="trms">memory” of which organizational layer or process of which ="trms">communities of practice='qstn'>?
rethinking “invisible hand”
(dynamic between supply and ="trms">demand. “planning ="trms">system”='qstn'>?)
... against ... the dualisms that have been transmitted to us in the ="trms">history of philosophy (="trms">matter vs. meaning, micro vs. macro, inorganic vs. organic vs. ="trms">social, realism vs. ="trms">social constructivism, etcetera.) and argue in favor of a new ="trms">ontology ="trms">according to which “mechanisms are largely ="trms">causal, but they do not necessarily involve linear ="trms">causality”
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Neo-="trms">Materialism ='lgc'>=/= Creationism='lgc'>: ="trms">matter is an inert receptacle for forms that come from the outside imposed by an exterior psychic ="trms">agency='lgc'>: “Let there be light!”
='lgc'>='lgc'>--> ="trms">matter has ="trms">morphogenetic capacities of its own and does not need to be commanded into generating form.
one of the idealisms that have been generated by post="trms">modernism='lgc'>: that we know al="trms"nttrm="already,spread">ready how all ="trms">past discourses have been generated, that we have the secret of all ="trms">past conceptual ="trms">systems, and that we can therefore engage in ="trms"nttrm="metaph,metamorph,metabol,metal">meta-theorizing based on that knowl="trms"nttrm="knowledge,Knowledge">edge
="ppl">Delanda='lgc'>: I am not convinced that avoiding dualities is the key to a new way of thinking (particularly if one simply adds new ones='lgc'>: ="trms">modernism-post="trms">modernism, rhizome-tree, power-resistance).
reified generalities that do not really exist='lgc'>: The ="trms">Market, The State, and The People.
The duality emerges when one ignores the zone of overlap and reifies the averages.
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='lgc'>[in ="nms">="nms">ajayebnameh عجایب نامه...='lgc'>] to map the ="trms">morphogenetic changes of the real
... be="trms">wildering heterogeneity of registers in ="nms">="nms">ajayebnameh عجایب نامه
... treating entities trafficking in the futures
active capacities of description
this is not a project of repopulating the ="trms">social ="trms">sciences with nonhuman beings
the ="trms">symbolic function of ="trms">language is about detecting salient features of the ="trms">world that can be organized in contrastive sets
(can we think not in contrasts='qstn'>?)
this is not about trying to think like X, that would be trans="trms">position of a ="trms">relational experience at another scale
(non-="trms">religious ="trms">semiotic model)
bodily dis="trms">position ='lgc'>==(produces)='lgc'>='lgc'>==> perspective ='lgc'>==(produces)='lgc'>='lgc'>==> self
the beings in ="nms">ajayeb (عجایب) are ‘alive’ because of their ability to ‘do things’ in the ways they come to re="trms">present and ="trms">interpret through me
="trms">recruiting scores of new actants so as to render the theater of ="trms">worldly ="trms">interactions more complex and ="trms">interesting
what is the ="trms">sociocultural ="trms">world we construct='qstn'>?
dream images, vivid mythical s="trms">cenes,
form ="trms">travels/passes through us
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='lgc'>[="ppl">="ppl">Latour modes of existence='lgc'>]
(to distinguish types of)
incompatible truths
“truth"='lgc'>--is the expression of an encounter with forms of existence
to understand the others in the absence of a description of ourselves
(what is rea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic='qstn'>?)
to direct attention towards the beings about which humans are ="trms">interrogating themselves
عجایب ="nms">ajayeb is a ‘="trms">network’ more than anything else, in it “God” has no special privilege, is not located in addition to or beyond other beings
we are seeking to redefine the paths of beings that are unique to ="nms">ajayeb without giving them substance and without jumping immediately into transcendence. (using ="ppl">="ppl">Latour words) ='lgc'>[transcendence is never gradual, in the places i come from, it is always a shock, happening, a truth-event='lgc'>]
="prgrph">-each word (God, Angle, Jinn جن, fog, etc.) brought into its own ="trms">network,
="prgrph">-what are contrasts and of ="trms">category mistakes particular to each
="prgrph">-and their crossings='lgc'>='lgc'>--='lgc'>--and what is the ="trms">vocabulary ="trms">specific to each crossing
the ="trms">network of as="trms">sociations necessary for the exercise of ="trms">religion without bracketing off its ="trms">ontological requirements.
explanatory rage (tavahoshe roshangari توحش روشنگری) ='lgc'>--='not'>✕='lgc'>='lgc'>--> ="trms">networks necessary for ="trms">religious meaning
(the aim is) deploying the ="trms">network (of ="nms">ajayeb)
it is about grasping ="nms">ajayeb's beings not as substances but as ='strcls'>*="trms">trajectories='strcls'>*='lgc'>--and give them a more precise ='strcls'>*direction.='strcls'>*
what is important in working these modes what kinds of possibilities are “afforded” to the investigator, myself. what kind of actor am i='qstn'>?
(="trms">specifications of the type of beings that the mode leaves in its wake)
='strcls'>**other beings necessary for its existence='strcls'>**
(my personal/public ="trms">question, what other beings are necessary for my existence='qstn'>? and therefore for your existence as well.) ='lgc'>='lgc'>='lgc'>--='lgc'>--> the heterogeneity of the actors needed for the pursuit of any course of action
='strcls'>*="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis (a mode of existence first detected in psychogenesis='qstn'>?) what we encounter whenever we address the manner in which existents are transformed or transform in order to subsist (zist زیست)
="prgrph">-defined by a certain kind of continuity and obtained by a certain type of discontinuity
="prgrph">-="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis is about crisis, possession, alienation,
="prgrph">-="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis sharply contrasts ='strcls'>*cure='strcls'>* (='lgc'>='lgc'>~= ritual)
="prgrph">-allowing for installing unconscious (states,) crush, posses, bewitch, kill,
="prgrph">-beings with ="trms">specific properties that are invisible, changeable, powerful, favorable, unfavorable
="prgrph">-exploration of transformations
="prgrph">-="trms">cosmological specialties
="prgrph">-seniority and extension of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosical beings (of elaborations carried out by all groups in met)
='lgc'>{that which addresses the “me,” the “ego” ='lgc'>=/=='qstn'>? that which allows one to resist the forces of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis='lgc'>}
the iconoclastic episode we are in now, which we must work to make it as short as possible
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(to specify) dualisms that make it extraordinarily difficult to maintain ="trms">ontological p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">luralism
it is the ="trms">moderns quasi-subjects (‘person’) who feel themselves to be ='strcls'>**directly addressed,='strcls'>** (redressed and saved) ='lgc'>='lgc'>--> to exist
(what art suffers now, that i should directly address the ="trms">modern subject, and other mode of subjectivity or other kinds of addressee and addressing is brutally criticized and irrelativized)
="prgrph">-(="trms">love's type of address='lgc'>:) addressed to us ='lgc'>='lgc'>==> make us exist ='lgc'>='lgc'>--> a person
(existing as person is the only way='qstn'>? no no no!) ='lgc'>-- the emergence of persons is a local and ="trms">historical ="trms">phenomenon that we simply cannot extend to all collectives
(how to extricate ourselves properly from the) notions of ="trms">Nature, ="trms">Matter, Object, and Subject
to get around two major ='strcls'>*obstacles='lgc'>: (the prevailing notions of) ="trms">Society and (especially of) Economy (='lgc'>=/=='qstn'>? modes of existence's ="trms">system of coordinates)
the same beings that made the ="trms">author of ="nms">ajayeb speak, got my/our ="trms">ancestors ex="trms">cited,
='strcls'>*="trms">technology='lgc'>: that which we emphasize whenever we pay attention to the unexpected detours ='lgc'>{the hiatus of the detour, the zigzag of invention, ruse, ="trms">trajectory obtained by a certain type of discontinuity='lgc'>} by which existents have to pass in order to subsist. (='lgc'>=/= ="trms">technological domain ="trms">technical objects, ="trms">material ="trms">world, ="trms">socio-="trms">technical ="trms">networks,) (='lgc'>~ ="trms">technically)
="prgrph">-="trms">fictional beings adds additional variety to ="trms">technical beings ='lgc'>='lgc'>--> ="trms">aestheticization of ="trms">techniques='lgc'>: obsolescence, ruin, adjustment, efficiency
="prgrph">-we must extend ‘="trms">fictional beings’ far beyond the narrow domain of art and culture, is to give a whole new meaning to the expression “="trms">material culture.”
="lstsrd">-1- ="trms">Technique's zigzagging motion assumes a know-how, a judgment, a constantly reprised evaluation of formidably ="trms">demanding ="trms">specifications;
="lstsrd">-2- ="trms">Technical beings leave behind them complex frameworks and combinations of as="trms">sociations which appear difficult to understand once left to themselves, without the ="trms">folding motion and the detours which enabled them;
="lstsrd">-3- relative fragility of ="trms">technical beings='lgc'>: it establishes combinations and bridges between completely heterogeneous types of beings
='strcls'>*="trms">fiction='lgc'>: ...beings be grasped ="trms">according to a particular ="trms">relationship between ="trms">materials and figures which cannot be detached without those two layers losing their ="trms">specific form of objectivity. ='lgc'>{="trms">fictionally ='lgc'>: ="trms">materials ='lgc'><='lgc'>='lgc'>--> figures='lgc'>}
="trms">fiction objects='lgc'>: everything that ="trms">folds ="trms">technical beings ='lgc'>='lgc'>--> to derive from them a new type of ='strcls'>*alteration='strcls'>* ='lgc'>--(generates)='lgc'>='lgc'>--> another ="trms">world (a ="trms">world which has the particularity of not being able to be detached in any way from the ="trms">materials ='lgc'>[from which it appears to detach itself.='lgc'>])
='strcls'>*="trms">fictional beings='lgc'>:
="prgrph prgrph2">-they extract ="trms">materials from forms, figures or small ="trms">worlds that can neither be detached from these ="trms">materials nor reduced to them.
="prgrph prgrph2">-khosh-yomn خوش یمن and shoom شوم (felicity and infelicity) ='lgc'>='lgc'>--> pretense (vanemud وانمود); they depend on the always fragile maintenance of the ="trms">relation between ="trms">material and form
="prgrph prgrph2">-='strcls'>*="trms">specifications='strcls'>* of “="trms">fictional beings” (that leaves in its wake) ='lgc'>='lgc'>==> ="trms">worlds (unlike fic all other modes ="trms">fold for their own use by managing to extract from ="trms">materials)
All continuations of a “course of action” ="trms">suppose a discontinuity that must be overcome in order to define a ="trms">trajectory. ='lgc'>='lgc'>==> gap, break
the mini-transcendence required for any de="trms">finition of the being-as-other
(haven't we managed='qstn'>?) to allow several modes of existence to run, flow, pass, each one appearing indeed to possess its own conditions of truth and falsity and its own mode of subsistence
‘libido ="trms">sciendi’='lgc'>: to recognize the branching that allows us to stop confusing the chains of reference it has to establish in order to ensure knowl="trms"nttrm="knowledge,Knowledge">edge with the leaps that things have to make to maintain themselves in existence
='strcls'>*“beings of law,” ='lgc'>: those beings that wake a judge up at night and force him to ask himself “Did I make the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right decision='qstn'>?”
(feeling smashed by) ‘the task of mimicking the ="trms">world’
='strcls'>*="trms">articulation='strcls'>* is an ="trms">ontological property of the universe; a being is ="trms">articulated (rather than being a silent ="trms">presence, made immediate, persistent, given duration without existence).
="prgrph">-It is the ="trms">articulation of beings that enables us to talk about them and to judge, that is to say, to monitor the risks they take in being “permitted by” and “promised to”. (modes of existence)
="trms">translation, discrepancy, displacement, ="trms">interpolation,
(problem with “statement” ='lgc'>[='lgc'>=/=='qstn'>? ="trms">articulation='lgc'>] is that it must cor="trms">respond to a ‘state of affairs’ ='lgc'>[='lgc'>='lgc'>~=='qstn'>? politics='lgc'>])
='lgc'>='lgc'>==> to free ="trms">science from='lgc'>: completeness, comprehensiveness, formality, expressibility, inscriptibility. (Vollständigkeit, Verständlichkeit, Formalität, Ausdrücklichkeit, Unbeschreiblichkeit.) ='lgc'>[what is a ="trms">science that is not describable='qstn'>? ='lgc'>='lgc'>~-> ="ppl">Sohrevardi ='lgc'>{forms of ="trms">enunciation='lgc'>}='lgc'>='lgc'>--> how to specify the ="ppl">Sohrevardi's felicity (sa'adat سعادت) conditions (of ="trms">enunciation)='qstn'>? ='lgc'>='lgc'>--='lgc'>-- (his) “="trms">="trms">equipped knowl="trms"nttrm="knowledge,Knowledge">edge” (='lgc'>=/=='qstn'>? ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edge), awkward distributions, etc.='lgc'>] ='at'>#(this is all about me trying to learn how to make room...)
knowl="trms"nttrm="knowledge,Knowledge">edge moves around everywhere without our knowing how
“waiting to be known”
='strcls'>*="trms">translation ='lgc'>=/= ='lgc'>{transportation without deformation ='lgc'>='lgc'>~= description='lgc'>}
every transfer is ="trms">translation
(political='lgc'>:) transfers of necessity
following the th="trms"nttrm="already,spread">read of modes
="trms">translation ='lgc'>=/= displacement='lgc'>: merely a change of place
="trms">translation refuses the choice between being and non-being and rejects the principle of non-contra="trms">diction by which a thing cannot be, in the same respect, both itself and another.
="trms">translation='lgc'>: to be at the same time and in the same respect one thing and another ='lgc'>='lgc'>--> this is the condition of being ='lgc'>='lgc'>--> give place to mediators / “ex="trms"nttrm="cluster,club">cluded middle”
(="trms">translation enjoys that) a being can be itself through the ="trms">intervention of a being other than itself
(monitoring ="trms">translations in ="nms">ajayeb) ='lgc'>='lgc'>--> and my treason/="trms">translation which brings about completely ="trms">different ="trms">trajectories, which allows itself to be grasped by surprise or action etc. / to trace a/its ="trms">network
="trms">translation ='lgc'>='lgc'>~=='qstn'>? occasion ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> the essence of ="trms">situation
="prgrph">-no one can simply (ever) “remain the same,” “without doing anything” ='lgc'>='lgc'>--> one needs to pass ='lgc'>='lgc'>~= ="trms">translation
='strcls'>*="trms">interest='lgc'>: a mediator that arises between two entities that do not know, before it arises, that they could be attached to each other. ='lgc'>='lgc'>-->='lgc'>{
="prgrph">-‘object’='lgc'>: set of quasi subjects that are attached to it
="prgrph">-‘subject’='lgc'>: set of quasi objects that are attached to it='lgc'>}='lgc'>='lgc'>--> what new ="trms">translation ="trms">interest makes the (quasi) subject of a (quasi) object grow. ='lgc'>--and vice versa='lgc'>--
radical ="trms">position of ='strcls'>*="trms">semiotics='strcls'>* on the issues of context, referent, and ="trms">enunciation (that ="trms">anthropology is able to escape)
(i am talking about a ="trms">semiotics that is not obsessed with the search for “structure”)
='lgc'>{ (="trms">fictional beings ='lgc'>='lgc'>='lgc'>~=>) ="trms">semiotic ='lgc'>='lgc'>~=='qstn'>? ="trms">ontology ='lgc'>}='lgc'>='lgc'>--> ="trms">science of “sense” (='lgc'>=/= ="trms">science of “signs”)
="prgrph">-the ="trms">world itself is ="trms">articulated
='lgc'>{ the study of sense ='lgc'>=='qstn'>?='lgc'>=> extrication from ="trms">language ='lgc'>}='lgc'>='lgc'>--> this bifurcation (enshe'ab), as old as philosophy itself, used the discovery of “reference” as an opportunity to expel the referent to a ="trms">position outside ="trms">language.
(="ppl">Aristotle's ="trms">narrative ='lgc'>: “the imitation of an action” ='lgc'>='lgc'>-->) ="ppl">Ricoeur's three types of ='strcls'>*="trms">mimesis='lgc'>:
="lstsrd">1. pre="trms">figuration ()
="lstsrd">2. con="trms">figuration (kingdom of the “as if”)
="lstsrd">3. re="trms">figuration (="trms">integration of the ="trms">imaginative or “="trms">fictive” or “as if” into actual) of the field of action;
‘="trms"nttrm="already,spread">reading’ is con="trms">figuration (="ppl">Ricoeurian)
="lsts lst1">•use of ="trms">symbols ='lgc'>: being able to grasp one thing as standing for something else;
="lsts lst1">•="trms">narrative='lgc'>: competency in the temporal structures governing the syntagmatic order of “followability”
...="trms">="trms">empirical means to locate the boundaries of capitalism
(to enclose something ='lgc'>='lgc'>-->) ="trms">ontology of the Accounts ="trms">Book ='lgc'>='lgc'>--> ="ppl">Attar's Tazkirat al-Awliya's ="trms">story of the boy, ="trms">bird, butcher, accounts ="trms">book, and the theme of repayment, quittance.
to place everything it does not take into account outside the enclosure and everything it does take into account and that properly belongs to him inside
='lgc'>='lgc'>--> o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of property
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
growing ="trms">interest in ='strcls'>*="trms">ecology='strcls'>* ='lgc'>='lgc'>==> growing ="trms">interest in ='strcls'>*theology='strcls'>* (='lgc'>='lgc'>--> granted a new relevant)
(="ppl">="ppl">Latour's notion of) ecotheology ='lgc'>[='lgc'>='lgc'>~= ="nms">ajayeb='lgc'>]
(how not to consider your self secretly='lgc'>--even under the self-reflectivity='lgc'>--as) the chosen people
="large lg14" stl="font-size:116%">
renegotiation of values and features='lgc'>:
(if) recently european stopped having been ="trms">modern ='lgc'>='lgc'>==> the ‘others’ have also stopped having been ‘other’
='strcls'>*the planet will no longer be ="trms">modernized='strcls'>* (="ppl">="ppl">Latour shouting)
geopolitics of ="trms">difference
“europe"='lgc'> = the ="trms">modernist great ="trms">narrative ='lgc'>--or='lgc'>='lgc'>--> produce an alternative great ="trms">narrative of what european cultures (and ="trms">natures) have been
='lgc'>}='lgc'>--='not'>✕='lgc'>='lgc'>--> ='strcls'>*contrasting ='strcls'>*traits='strcls'>* (that have been elaborated in the course of european ="trms">history)
“here is my ='strcls'>*treasure='strcls'>*, here is my ='strcls'>*heart='strcls'>*, if you deprive us of one of these contrasts, we are no longer humans”
to be sensitive to ="trms">different o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins (='lgc'>=/= eurocentrism)
='lgc'>[="trms">different o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins that speak also truthfully='lgc'>]
(="ppl">Olearius drama='lgc'>:) dramatic encounter between the (early) ="trms">anthropologist's gaze and the various cultures (and ="trms">natures) he have discovered
...painful ="trms">history of the ="trms">anthropologist's gaze
='lgc'>[='strcls'>*='lgc'>]value='lgc'>: what one is ="trms"nttrm="already,spread">ready to die for / what makes life not worth living if one is deprived of it
european ="trms">history tied to the elaboration of='lgc'>:
="lsts lst1">•="trms">science as value (='lgc'>--='not'>✕='lgc'>='lgc'>--> apo="trms">dictic truth, ="trms">social construction, etc.)
="lsts lst1">•law as value (='lgc'>--='not'>✕='lgc'>='lgc'>--> power, ="trms">rhetoric, etc.)
="lsts lst1">•politics as value (='lgc'>--='not'>✕='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]="trms">social='lgc'>: the name of what is assembled='lgc'>--as="trms">sociated)
="lsts lst1">•
="lsts lst1">•
="trms">scientific ties
legal ties
political ties
='lgc'>=/= ="trms">social as="trms">sociates
so difficult to ="trms">enunciate something ="trms">religiously because of ='strcls'>*the ease with which it is accounted for by other types of explanation='strcls'>* (especially ="trms">social explanation)
in ="nms">apass we need to practice saying='lgc'>: “I don't want to take that or this contrast into account any more” (because you want to do something else for a moment)
='lgc'>='lgc'>--> you return to a project ='lgc'>--and='lgc'>='lgc'>--> i have been fighting so that (myself and) you ='strcls'>**don't become ="trms">modernist again='strcls'>** (='lgc'>~ that means you engage in the conflict of values that has characterized ="trms">modernist ="trms">history)
(with work on ="nms">ajayeb) i am engaged in the project of ='strcls'>***disentangling the entire set of values that constitutes my ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rightful in="trms">heritance='strcls'>***
(the ="trms">question of) “what treasure have we in="trms">herited='qstn'>? how can we claim it='qstn'>?” ='lgc'>='lgc'>--> it is so d="trms"nttrm="danger,stranger">angerous to answer those ="trms">questions alone, without each other ='lgc'>='lgc'>==> selfish identities and o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins
(eurocentrism, or the former ‘others’ answering it for everyone, without you)
="trms">ecologizing
="trms">ecological consciousness ='lgc'>=='qstn'>? your entire way of life must be modified or else you will disappear as a civilization
(not being the heir of) emancipatory tradition
(if) ="trms">modernism is Promethean, then green bio economy and clean ="trms">technology is Promethean even more
(the ='thdf'>bad idea of and hype of) ="trms">technological solution to ="trms">ecological crises
="large lg10" stl="font-size:102%">
='strcls'>*renewing everything here and now='strcls'>* is first of all a ="trms">religious passion
='qstn'>?='at'>@="frds scrmbld"nttrm="Leonardo">Leo
="prgrph">-what ="trms">modernism did to ="trms">science is worse than what it did to ="trms">religion
it deprived it of its energy, restricting it, to ='strcls'>*mere furniture of the soul='strcls'>* ='lgc'>[='lgc'>='lgc'>--> Iron Man's idea of ="trms">technology-human ="trms">relation='lgc'>]
="trms">modernism's politicization of ="trms">science
speaking of ="trms">science ="trms">scientifically ='lgc'>='lgc'>==> a ="trms">scientific ‘="trms">worldview’ is deployed
speaking of ="trms">religion ="trms">religiously ='lgc'>='lgc'>==> a vague assemblage of pious moral vacuities is taken as an ‘alternative ="trms">worldview’
='lgc'>}='lgc'>='lgc'>--> they both accept an='strcls'>* un="trms">scientific ="trms">science='strcls'>* and an ='strcls'>*ir="trms">religious ="trms">religion='strcls'>*
="ppl">="ppl">Latour (quickly dissolving nonsense that accrues as one opposes ‘knowl="trms"nttrm="knowledge,Knowledge">edge’ and ‘belief’)='lgc'>:
="lsts lst1">•="trms">science='lgc'> = reference chain (what allow access to the far away) ='lgc'>[nothing is out of the reach of reference chain='lgc'>]
="lsts lst1">•="trms">religion='lgc'> = ="trms">presence (what allow access to the near)
="trms">science ='lgc'>='lgc'>~/= concrete, ="trms">worldly, ="trms">matter-of-fact, ="trms">present-at-hand, domain of knowl="trms"nttrm="knowledge,Knowledge">edge (='lgc'><='lgc'>-- political activism has to work with that kind of knowl="trms"nttrm="knowledge,Knowledge">edge)
what use is it to save your soul, if you forfeit the ="trms">world='qstn'>? ='lgc'>='lgc'>--> sci-fi's real frontier ='and'>& Noah's project
the transcendence and transubstantiation of ="trms">science
when ="trms">nature enters, ="trms">religion has to leave. in two equally fatal exit strategies='lgc'>:
="lsts lst1">•to limit itself to the inner sanctum of the soul
="lsts lst1">•to flee into the super="trms">natural ='lgc'>='lgc'>--> that ="trms">religion will try in vain to imitate ="trms">scientific ="trms">instruments (='lgc'><='lgc'>-- The Magicians TV series) ='lgc'>+ mis="trms">interpreted ="trms">science ='lgc'>[='lgc'>='lgc'>==> taking Bible as if it were geology ="trms">book (='lgc'><='lgc'>-- look at the rising Hollywood films that ="trms">scientifize the events of Bible) ='lgc'>-- projects of connecting ="trms">religion to the ="trms">world='lgc'>]
‘exit ="trms">religion’='lgc'>: it will have lost any pretence of influencing the course of events, its impact will only be decorative
(="ppl">Descola='lgc'>:) ‘="trms">naturalism’ is only one of four ways in which connections between humans and nonhumans can be established
="large lg30" stl="font-size:121%">
contrasts='lgc'>:
='strcls'>*reference chain='strcls'>*
='strcls'>*reproduction='strcls'>*
(="ppl">="ppl">Latour use of the term) ='strcls'>*contrast='strcls'>*='lgc'> = mode of existence
immutable mobiles='lgc'>: to reach something far away through long arrays of ="trms">instruments, you need to make sure that ='strcls'>*necessities and constants are transported='strcls'>* with as little transformation as possible ='lgc'>='lgc'>==> to “reach” those entities
="trms">geometry, mathematical entities, inscriptions of all ="trms">sorts ='lgc'>='lgc'>==> carry heavy-duty immutable mobiles
(="frds scrmbld">Hoda's immutable mobiles are='lgc'>: ='lgc'>[='qstn'>?='lgc'>])
='lgc'>[='strcls'>*='lgc'>]="trms">matter='lgc'> = highly elaborated, ="trms">historically dated, and ="trms">anthropologically ="trms">situated hybrids='strcls'>***
(='lgc'>=/= ‘transportation of indisputable necessities through chains of cause and effect’ ='lgc'><='lgc'>-- a ="trms">category mistake)
(for physicist='lgc'>:) “the ways we know the ="trms">world='lgc'> = the ways in which the ="trms">world behaves”
(less for chemist)
(not at all for engineer)
(='lgc'>[in a way ='mywrk'>my work has been about investigating vectors and='lgc'>] ='strcls'>*directions='strcls'>*) from knower to what is to be known
the beings of ="nms">ajayeb face lots of causes and lots of effects
="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical consequences of evolutionary theory
='strcls'>***(="ppl">="ppl">Latour's ="trms">positive veiw on) to be a ="ppl">Darwinian='lgc'>: you have to abandon ='thdf'>the notion that all of those ‘organisms’ rest in ‘="trms">nature’ ='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]organim='lgc'>: a hybrid production of re="trms">presentation ='and'>& reference
='strcls'>*the widesp="trms"nttrm="already,spread">read ideology of the ='strcls'>*blind watch maker='strcls'>* ='lgc'>: a blind cause acting from behind and reaching the optimum haphazardly
(has substituted the ‘mere transportation of indisputable necessities’ for ='strcls'>*the risks taken by individual organisms to perpetuate, sustain, and reproduce themselves='strcls'>*)
&
='strcls'>*the widesp="trms"nttrm="already,spread">read ideology of the ='strcls'>*intelligent designer='strcls'>* :an intelligence dragging organisms towards the optimum by some predefined plans
='lgc'>}='lgc'>='lgc'>--> both are grounded in the ='strcls'>*ideology of making and mechanism='strcls'>* ='lgc'>='lgc'>==>
="lsts lst1">•organisms are erased as individual actors
="lsts lst1">•organisms are transformed into the carriers if indisputable necessities
='lgc'>='lgc'>--> both tried to save individual organims from their apparent meaninglessness by adding to them an overarching ="trms">narrative re="trms">cited by an other="trms">worldly divinity
(‘necessities’ are often imported)
(Assmans's) ='strcls'>*mosaic division='strcls'>*
(='lgc'>=/= a ="trms">sort of relaxed attitude towards truth)
divisions ahad never beed asked before whether or not they were the “true” ones. they could be added to one another, ="trms">translated into one another, piled on top of one another for additional safety ='lgc'>--='not'>✕='lgc'>='lgc'>--> ='strcls'>*contesting the claims to existence of all divinities but one='strcls'>*
='lgc'>='lgc'>==> a connection between the ="trms">question (irrelevant until then) of worship and a ="trms">question of an absolute (='lgc'>=/= relative) ="trms">difference between true and false
='lgc'>[='strcls'>*='lgc'>]iconoclast='lgc'>: “if they are made, then they cannot be real”
monotheism ='lgc'>==allowed='lgc'>='lgc'>==> humans to escape from a too close adhesion چسبنده to the ="trms">natural ="trms">world
Moses's project ='lgc'>='lgc'>==> we have exctracted ourselves from the ="trms">world
(Assmans='lgc'>:) without the transcendence of monotheism we would be left with the mere immanence of the ="trms">natural ="trms">world ='strcls'>*** ='lgc'>[='lgc'>='lgc'>--> the problem of transcendence/immanence as only options of relatedness='lgc'>]
(a bad ="trms">story='lgc'>:) secular ="trms">narratives that='lgc'>: the stark immanence of the ="trms">natural ="trms">world will save us from an escapist adherence to the transcendent ="trms">world of beyond ='lgc'>[='lgc'>--='not'>✕='lgc'>='lgc'>--> my Zolmat text is was about the problematization of that view (transcendent ="trms">world of beyond) in Islamicated ="trms">ecological consciousness in ="nms">ajayeb='lgc'>]
='strcls'>****to move from ideology to recognition='strcls'>**** (of the many ="trms">different contrasts we have lived by without granting them enough room)
the drab and entirly mythical drama of light overcoming darkness
="trms">religious traditio operates by its abilities of two transformation='lgc'>:
="lstsrd">1. a radical transformation of the far away into the close and the proximate ='lgc'>[='at'>#Zolmat='lgc'>] (dead is alive)
="lstsrd">2. a ="trms">positive view of all artificial transformations (='lgc'>=/= tendencyo conserve what it is)
='strcls'>**what happens if ="trms">religion is allowed to weave its highly ="trms">specific form of transcendence (salvation='qstn'>?) into the fabric of the other two modes of existence='lgc'>: reproduction and reference='qstn'>?
="frds scrmbld"nttrm="Leonardo">Leo's dream (and also deep sin)='lgc'>: the [...]