[...]closure='lgc'>: we perceive pieces of objects as part of a whole when grouped together
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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)
(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 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'>?!)
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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
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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.
..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”
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
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="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
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... 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'>?
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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 disting[...]