[...] ="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.
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(="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
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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
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
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(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
='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
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
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="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)
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(='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
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='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 [...]