[...] 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'>?

="large lg2" stl="font-size:111%">
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



="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.

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

='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

="large lg1" stl="font-size:130%"> ... 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'>?

="large lg10" stl="font-size:125%">
dream images, vivid mythical s="trms">cenes,


form ="trms">travels/passes through us

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

='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

(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)

="large lg14" stl="font-size:124%"> 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;">...................................

="large lg3" stl="font-size:110%"> 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 lg4" stl="font-size:112%"> 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[...]