[...]st discourses have been generated, that we have the secret of all past conceptual systems, and that we can therefore engage in meta-theorizing based on that knowledge



Delanda: I am not convinced that avoiding dualities is the key to a new way of thinking (particularly if one simply adds new ones: modernism-postmodernism, rhizome-tree, power-resistance).

reified generalities that do not really exist: The Market, The State, and The People.

The duality emerges when one ignores the zone of overlap and reifies the averages.

...................................

[in ajayebnameh عجایب نامه...] to map the morphogenetic changes of the real



... bewildering heterogeneity of registers in ajayebnameh عجایب نامه

... treating entities trafficking in the futures

active capacities of description

this is not a project of repopulating the social sciences with nonhuman beings

the symbolic function of language is about detecting salient features of the world that can be organized in contrastive sets
(can we think not in contrasts?)

this is not about trying to think like X, that would be transposition of a relational experience at another scale

(non-religious semiotic model)
bodily disposition ==(produces)==> perspective ==(produces)==> self

the beings in ajayeb (عجایب‌) are ‘alive’ because of their ability to ‘do things’ in the ways they come to represent and interpret through me

recruiting scores of new actants so as to render the theater of worldly interactions more complex and interesting


what is the sociocultural world we construct?


dream images, vivid mythical scenes,


form travels/passes through us

...................................

[Latour modes of existence]

(to distinguish types of)
incompatible truths

“truth"--is the expression of an encounter with forms of existence

to understand the others in the absence of a description of ourselves
(what is realistic?)

to direct attention towards the beings about which humans are interrogating themselves



عجایب‌ ajayeb is a ‘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 ajayeb without giving them substance and without jumping immediately into transcendence. (using Latour words) [transcendence is never gradual, in the places i come from, it is always a shock, happening, a truth-event]
-each word (God, Angle, Jinn جن, fog, etc.) brought into its own network,
-what are contrasts and of category mistakes particular to each
-and their crossings----and what is the vocabulary specific to each crossing

the network of associations necessary for the exercise of religion without bracketing off its ontological requirements.

explanatory rage (tavahoshe roshangari توحش روشنگری) --✕--> networks necessary for religious meaning

(the aim is) deploying the network (of ajayeb)
it is about grasping ajayeb's beings not as substances but as *trajectories*--and give them a more precise *direction.*

what is important in working these modes what kinds of possibilities are “afforded” to the investigator, myself. what kind of actor am i?

(specifications of the type of beings that the mode leaves in its wake)

**other beings necessary for its existence**
(my personal/public question, what other beings are necessary for my existence? and therefore for your existence as well.) ----> the heterogeneity of the actors needed for the pursuit of any course of action


*metamorphosis (a mode of existence first detected in psychogenesis?) what we encounter whenever we address the manner in which existents are transformed or transform in order to subsist (zist زیست)
-defined by a certain kind of continuity and obtained by a certain type of discontinuity
-metamorphosis is about crisis, possession, alienation,
-metamorphosis sharply contrasts *cure* (~= ritual)
-allowing for installing unconscious (states,) crush, posses, bewitch, kill,
-beings with specific properties that are invisible, changeable, powerful, favorable, unfavorable
-exploration of transformations
-cosmological specialties
-seniority and extension of metamorphosical beings (of elaborations carried out by all groups in met)

{that which addresses the “me,” the “ego” =/=? that which allows one to resist the forces of metamorphosis}

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 ontological pluralism

it is the moderns quasi-subjects (‘person’) who feel themselves to be **directly addressed,** (redressed and saved) --> to exist
(what art suffers now, that i should directly address the modern subject, and other mode of subjectivity or other kinds of addressee and addressing is brutally criticized and irrelativized)
-(love's type of address:) addressed to us ==> make us exist --> a person
(existing as person is the only way? no no no!) -- the emergence of persons is a local and historical phenomenon that we simply cannot extend to all collectives

(how to extricate ourselves properly from the) notions of Nature, Matter, Object, and Subject

to get around two major *obstacles: (the prevailing notions of) Society and (especially of) Economy (=/=? modes of existence's system of coordinates)

the same beings that made the author of ajayeb speak, got my/our ancestors excited,


*technology: that which we emphasize whenever we pay attention to the unexpected detours {the hiatus of the detour, the zigzag of invention, ruse, trajectory obtained by a certain type of discontinuity} by which existents have to pass in order to subsist. (=/= technological domain technical objects, material world, socio-technical networks,) (~ technically)
-fictional beings adds additional variety to technical beings --> aestheticization of techniques: obsolescence, ruin, adjustment, efficiency
-we must extend ‘fictional beings’ far beyond the narrow domain of art and culture, is to give a whole new meaning to the expression “material culture.”
-1- Technique's zigzagging motion assumes a know-how, a judgment, a constantly reprised evaluation of formidably demanding specifications;
-2- Technical beings leave behind them complex frameworks and combinations of associations which appear difficult to understand once left to themselves, without the folding motion and the detours which enabled them;
-3- relative fragility of technical beings: it establishes combinations and bridges between completely heterogeneous types of beings

*fiction: ...beings be grasped according to a particular relationship between materials and figures which cannot be detached without those two layers losing their specific form of objectivity. {fictionally : materials <--> figures}
fiction objects: everything that folds technical beings --> to derive from them a new type of *alteration* --(generates)--> another world (a world which has the particularity of not being able to be detached in any way from the materials [from which it appears to detach itself.])
*fictional beings:
 -they extract materials from forms, figures or small worlds that can neither be detached from these materials nor reduced to them.
 -khosh-yomn خوش یمن and shoom شوم (felicity and infelicity) --> pretense (vanemud وانمود); they depend on the always fragile maintenance of the relation between material and form
 -*specifications* of “fictional beings” (that leaves in its wake) ==> worlds (unlike fic all other modes fold for their own use by managing to extract from materials)

All continuations of a “course of action” suppose a discontinuity that must be overcome in order to define a trajectory. ==> gap, break

the mini-transcendence required for any definition of the being-as-other

(haven't we managed?) 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 sciendi’: to recognize the branching that allows us to stop confu[...]