[...]s 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'>]


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



="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

="large lg3" stl="font-size:112%"> 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'>*

="large lg4" stl="font-size:111%"> 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)

="large lg5" stl="font-size:147%"> ='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 Su[...]