[...] 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

="large lg2" stl="font-size:112%">
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

="large lg22" stl="font-size:125%"> ="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)


(='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


='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


="large lg6" stl="font-size:113%"> ='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 organisms towards the optimum by some predefined plans
='lgc'>}='lgc'>='lgc'>--> both are grounded in the ='strcls'>*ideology of making and mechanism='strcls'>* ='lgc'>='lgc'>==>
="lsts lst1">•organisms are erased as individual actors
="lsts lst1">•organisms are transformed into the carriers if indisputable necessities
='lgc'>='lgc'>--> both tried to save individual organims from their apparent meaninglessness by adding to them an overarching ="trms">narrative re="trms">cited by an other="trms">worldly divinity

(‘necessities’ are often imported)


(Assmans's) ='strcls'>*mosaic division='strcls'>*
(='lgc'>=/= a ="trms">sort of relaxed attitude towards truth)
divisions ahad never beed asked before whether or not they were the “true” ones. they could be added to one another, ="trms">translated into one another, piled on top of one another for additional safety ='lgc'>--='not'>✕='lgc'>='lgc'>--> ='strcls'>*contesting the claims to existence of all divinities but one='strcls'>*
='lgc'>='lgc'>==> a connection between the ="trms">question (irrelevant until then) of worship and a ="trms">question of an absolute (='lgc'>=/= relative) ="trms">difference between true and false

='lgc'>[='strcls'>*='lgc'>]iconoclast='lgc'>: “if they are made, then they cannot be real”

="large lg22" stl="font-size:114%"> monotheism ='lgc'>==allowed='lgc'>='lgc'>==> humans to escape from a too close adhesion چسبنده to the ="trms">natural ="trms">world
Moses's project ='lgc'>='lgc'>==> we have exctracted ourselves from the ="trms">world

(Assmans='lgc'>:) without the transcendence of monotheism we would be left with the mere immanence of the ="trms">natural ="trms">world ='strcls'>*** ='lgc'>[='lgc'>='lgc'>--> the problem of transcendence/immanence as only options of relatedness='lgc'>]
(a bad ="trms">story='lgc'>:) secular ="trms">narratives that='lgc'>: the stark immanence of the ="trms">natural ="trms">world will save us from an escapist adherence to the transcendent ="trms">world of beyond ='lgc'>[='lgc'>--='not'>✕='lgc'>='lgc'>--> my Zolmat text is was about the problematization of that view (transcendent ="trms">world of beyond) in Islamicated ="trms">ecological consciousness in ="nms">ajayeb='lgc'>]


='strcls'>****to move from ideology to recognition='strcls'>**** (of the many ="trms">different contrasts we have lived by without granting them enough room)


the drab and entirly mythical drama of light overcoming darkness


="trms">religious traditio operates by its abilities of two transformation='lgc'>:
="lstsrd">1. a radical transformation of the far away into the close and the proximate ='lgc'>[='at'>#Zolmat='lgc'>] (dead is alive)
="lstsrd">2. a ="trms">positive view of all artificial transformations (='lgc'>=/= tendencyo conserve what it is)

='strcls'>**what happens if ="trms">religion is allowed to weave its highly ="trms">specific form of transcendence (salvation='qstn'>?) into the fabric of the other two modes of existence='lgc'>: reproduction and reference='qstn'>?

="frds scrmbld"nttrm="Leonardo">Leo's dream (and also deep sin)='lgc'>: the urge radically to transform ='strcls'>*that which is given='strcls'>* into ='strcls'>*that which has to be fully renewed='strcls'>* ='lgc'>='lgc'>--> alternative, dream of a ="trms">different ="trms">world
='lgc'>[='lgc'>=/= to grasp this ="trms">world (and only this ="trms">world) otherwise='lgc'>]

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look at spec over the ="trms">spectacular
(in ="nms">ajayeb)

i can't give you a dialectical con="trms">="trms"nttrm="cluster,club">clusion

maybe a mouth-full

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='lgc'>[Paul ="ppl">Shepard='lgc'>]

our perception of ="trms">animals as the ="trms">language of ="trms">nature in Thinking ="trms">Animals and The Others; the “="trms">natural” way of ="trms">childrearing in ="trms">Nature and Madness; and the bear as a dominant sacred ="trms">animal connecting people ceremonially to the earth in The Sacred Paw.

Octavio Paz reminds us='lgc'>: “The ="trms">past reappears because it is a hidden ="trms">present. I am speaking of the real ="trms">past, which is not the same as ‘what took place.’ . . . What took place is indeed the ="trms">past, yet there is something that . . . takes place but does not wholly recede into the ="trms">past, a constantly returning ="trms">present.”

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='lgc'>[="ppl">Corbin='lgc'>]

it is so d="trms"nttrm="danger,stranger">angerous to say any thinker, ="trms">writer, artist, or phiosopher ‘was of his/her own time.’ nobody has ever been in their own time, never. we are constantly out of time.

things occur in Malakut, not in the time of this ="trms">world.
it is a ="trms">matter of ="trms">interior ="trms">history, exoteric in the etymological sense of the word, subtle ="trms">history whose events do not take place in the exterior ="trms">world of objects, but in the subtle ="trms">world of lived states, events in the Malakut, in the ="trms">world of the ‘Soul,’ in the ‘Heaven’ or the ‘Hell’ which man carries within himself.
(and this is precisely what is ‘changing someone's ="trms">story’ is about. ‘let me change the rhythm of your ="trms">story. let me change your ="trms">history.’ ='lgc'>='lgc'>~= ="trms">storytelling)
this ="trms">history='lgc'>='lgc'>--='lgc'>--="trms">interior ="trms">wild facts='lgc'>='lgc'>--='lgc'>--="trms">intermingles with his wills, and objectives itself in the web of exterior facts. these are events of ="nms">="nms">ajayebnameh, Shahname شاهنامه, Qur'an قرآن, Grail Cycle and so on, the events of this ="trms">history (inspire parables='qstn'>? and) make up sacred ="trms">history (tarikh-e ghodsi تاریخ قدسی‌) ='lgc'>=/= ="trms">="trms">empirical ="trms">historicity
='strcls'>*the ="trms">question always remains='lgc'>:
="prgrph">-what ='strcls'>*is of this ="trms">world='qstn'>?
="prgrph">-what is the organ of perception='qstn'>?
="prgrph">-does oneself need to ‘belong’ to this sacred ="trms">history in order to come to pass (in the Malakut ملکوت)='qstn'>? (being born in it, etc.)

='lgc'>[what was your fetish again='qstn'>? what was your Qibla قبله='qstn'>? what would be...='lgc'>]

="large lg22" stl="font-size:102%"> platonic ideals, periodization of sacred ="trms">history

ملا صدرا Mullah ="ppl">="ppl">Sadra revolutionized the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of being, in reversing the order of ="trms">priority of essence (mahiat ماهیت). he gives ="trms">priority to existence (vojud وجود) ='lgc'>: that means, it is the act and mode of existing that determine the ="trms">nature of essence. the act of existing is in effect capable of multitude of degrees of intensification or of degradation.

(عجایبِ ="nms">ajayeb-e) man='lgc'>: human-faced demon (ajene ensan-nama اجنه انسان‌نما) / ... / ... / ="trms">sublime state of perfect Man
="prgrph">-and body passing through a multitude of states ='lgc'>: Hayula هیولا='qstn'>? / ... / jesm (جسم corruptible ="trms">worldly body) / ... / divine body (jesm-e elahi جسم الهی)

="large lg18" stl="font-size:105%"> Mullah ="ppl">="ppl">Sadra is the philosopher of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphoses and ="trms">palingenesis (estehaleh-ha استحاله‌ها ='and'>& rastakhiz-ha رستاخیز‌ها)
='strcls'>*="trms">phenomenology of the act of existing='strcls'>*


there was a time (12th century='lgc'>--my favorite) when ="ppl">Avicenna ابن سینا was ="trms">translated into Latin (in Toledo,) a moment when our cultures in east and west cor="trms">responded to the same type, a moment when the concept of ="trms">science was inseparable from its spiritual context. ='lgc'>='lgc'>='lgc'>--='lgc'>--> think of the alchemists for whom the operation undertaken in the laboratory only attained its end if it was accompanied by an ="trms">interior transmutation of the man='lgc'>--that is to say only if it effected the ="trms">interior birth (of spiritual man)

Alchemist's chemistry
="ppl">="frds scrmbld">Nicolas ="ppl">="ppl">Oresme's ="trms">geometry
='lgc'>[out of ="trms">history='lgc'>]
="ppl">Descartes’ ="trms">geometry is also out of ="trms">history, discontinuous

(for ="ppl">Corbin) ="trms">Modern / Western venture='lgc'> = application of the intelligence to the ="trms">scientific investigation of a ="trms">nature that has been desacralised, which must be violated in order to find out its laws (and to subject its forces to the human will)


the dichotomies or dis="trms">sociation of thought/being, being/action



حیدر آملی ="ppl">Haydar ="ppl">Amuli's delinkings (destroying precisely certain dialectics or dichotomies='lgc'>:)

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Holul حلول, Sodur صدور, Tajasod تجسد
(immanence, transcendence, incarnation)
(the eidos reflected in the mirror='lgc'>--divine in the prophet='lgc'>--remains untouched by the mirror, because the real is not ‘incarnated’ in the eidos, the reflected image)

="prgrph">-alame khiali عالم خیالی='lgc'>: ="trms">imaginaire/Hollywood
="prgrph">-khiale khallagh خیال خلاق (='lgc'>='lgc'>--> alame mesal عالم مثال ='lgc'>=/= alame ajsad عالم اجساد) ='lgc'>:
1-khiale mottasel خیال متصل='lgc'>: ="trms">imagining inherent in human
2-khiale monfasel خیال منفصل='lgc'>: ="trms">imaginal apart from human
="prgrph">-alame hess عالم حسس='lgc'>: molk ملک ='lgc'>='lgc'>--> universe of forgetfulness


Tonekaboni, is against='lgc'>: “mojudate moghayade vahmi faghede tagharor mibashand.” (موجودات مقید وهمی فاقد تقرر میباشند)
='lgc'>='lgc'>--> vahdate vojud وحدت وجود ='lgc'>=/= vahdate mojud وحدت موجود
='strcls'>*d="trms"nttrm="danger,stranger">anger='lgc'>: tarde amre mesali طرد امر مثالی ='lgc'>='lgc'>==> ma'ad dar amre khiali معاد در امر خیالی


death, life, ="trms">past, and future are not properties of objects, rather of subjects (anha sefate nafs hastand آنها صفات نفس هستند) ='lgc'>[="ppl">Corbin='lgc'>]
and you bestow them to objects that you think they are “dead,” “alive,” “from ="trms">past,” or “of future”


“khorre” or “khorne” ="trms">according to zaratustra='lgc'>: a light o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginated from the essence of the divine being and because of that some apparitions have gained hierarchy, and each human capable of a certain ="trms">techne.


='thdf'>the idea of a divine ="trms">presence in ='strcls'>*heikal='strcls'>* هیکل

="trms">according to ="ppl">Socrates='lgc'>: bodies are frames and tools of the selves (nofus نفوس)
="trms">according to ="ppl">Plato, what the self (nafs نفس) does not had essentially that it had to descend into the ="trms">material ="trms">world='qstn'>? what the senses told the self that itself could not say='qstn'>?


an islamic-="nms">iranian ="trms">cosmology='lgc'>:
 ="prgrph prgrph2">-jabarut جبروت (alame oghule karubi عالم اقول کروبی) (Nous)
 ="prgrph prgrph2">-malakut ملکوت (alame nofus عالم نفوس) (Psyche) ='lgc'>--organ='lgc'>='lgc'>--> khiale fa'al خیال فعال (= jesme latife nafs جسم لطیف نفس. niruye khial نیروی خیال is trainded still in middle east. this ="trms">inter-monde is where mater ='lgc'>='lgc'>--> im="trms">material ='and'>& immater ='lgc'>='lgc'>--> ="trms">material; jesm ruhani جسم روحانی‌ ='and'>& ruh jesmani روح جسمانی ='lgc'>='lgc'>==> constant happenings of ="trms">historic ="trms">nature ='lgc'>='lgc'>==> Ma'ad معاد) ='lgc'>='lgc'>--> amre mesali امر مثالی
 ="prgrph prgrph2">-molk ملک (omure mshhud امور مشهود) (Sarx)


='lgc'>[="ppl">Ashtiani, 2nd vol, p44, footnote='lgc'>]
ensane okhravie daraye badan (انسان اخروی دارای بدن) ='lgc'>='lgc'>--> nash'eye jesmanie alame akherat (نشئه جسمانی عالم آخرت)
(baghaye) badane okhravie alame made (بقای بدن اخروی عالم ماده) ='lgc'>='lgc'>--> hades zamanie (حادث زمانی)

="large lg10" stl="font-size:116%">
لطیف latif ='lgc'>='lgc'>~= im="trms">material

actual/real ='lgc'>='lgc'>~= a dream between earth and sky


asemanhaye napeydaye nojumi آسمانهای ناپیدای نجومی (celectial skies invisible)
dadehaye vahyi داده‌های وحی (="trms">data of revelation)


="ppl">Avicenna (selselemaratebe ebn-sinaie oghul سلسله‌ مراتب ابن سینایی عقول)='lgc'>:
='lgc'>[each aghl عقل or angle with its own sky and nafs نفس ='lgc'>='lgc'>==> a whole universe for itself='lgc'>]
sending from one aghl to the other, till the 10th aghl='lgc'> = unlimited human nafs
10th aghl ='lgc'>='lgc'>~= philosopher's active aghl ='lgc'>='lgc'>~= ruh al ghodos روح القدس

(سهروردی) in ="ppl">Sohrevardi='lgc'>: angle and nafs are in the same trip

aghle ="nms">hayulayi عقل هیولایی


="large lg6" stl="font-size:105%"> ='lgc'>[="ppl">Averroesian/ابن رشدی ='lgc'>=/= Avicennian/ishraghi/اشراقی='lgc'>] ='lgc'>='lgc'>==> destruction of the ="trms">intermediate ="trms">world of angles ='lgc'>='lgc'>==> secularization ='lgc'>:
="trms">sociology ='lgc'><='lgc'>-- theology ='lgc'><='lgc'>-- angelology
(divine ="trms">materiliazation ='lgc'>='lgc'>--> ="trms">social ="trms">materialization)
totalitarianism ='lgc'><='lgc'>== ideology ='lgc'><='lgc'>-- spirituality (='lgc'>='lgc'>~=='qstn'>? intellectual im="trms">materialism)

(='qstn'>?signing in ="nms">iran='lgc'>:)
ghodsi shodane nahadha='lgc'> = orfi shodane maba'adotabi
قدسی‌ شدن نهادها='lgc'> = عرفی شدن مابعدالطبیعه
sacredization of institutions='lgc'> = secularization of ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics


the tragedy is not the affirmation of individualism, it is rather the forgetting of the in="trms">finite entity ='lgc'>:
non-mystic monotheism ='lgc'>='lgc'>==> a personalized (incarnation of) God (='lgc'>='lgc'>--> everything ‘personal’ is subject to death and negation) ='lgc'>='lgc'>==> entrance of God in collectivism


تغییر ماهیت عالم taghyire mahiate alam (change in the essence of the universe) is the subject of study for ="nms">iranian ancient philosophies and ="trms">cosmologies

contemplation (moshahede nazari مشاهده نظری) ='lgc'>='lgc'>~= action
knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>~= creating (that insensible speculative ="trms">world) (the ="trms">world of ="nms">ajayeb and its siblings is created and stated in my inner vision)
='lgc'>[hush-e nazari هوش نظری, ability to abstract, is the ability to look from above='lgc'>]
='lgc'>[(jaleb budan-e) heja-e bimani هجای بیمعنی, ="trms">interest for meaningless ="trms">morpheme='lgc'>]

(human's function='lgc'>:) the trans="trms">figurative function of the transcendental machine (karkhaneye mojarad-sazi کارخانه مجرد‌سازی, by Sheikh Muhammad Tabatabayi)



='strcls'>*ta'vil bayad dar jahate axe harkate jami va moshtarek bashad تأویل باید در جهت عکس حرکت جمعی و مشترک باشد
(="trms">interpretation/hermeneutics ='lgc'>=/= commons/collectivism)
(="trms">according to ="ppl">Sohrevardi='lgc'>:) haghighate lafzi حقیقت لفظی (="trms">verbal/="trms">literal truth) ='lgc'>='lgc'>--> the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical entity
face/surate/صورت/apparition/majaz/مجاز/="trms">trope ='lgc'>='lgc'>--> truth/reality



(سهروردی ="ppl">Sohrevardi's ="trms">accord='lgc'>:) up in the highest point in the hierarchy of existence there is nur-al-anvar نور‌الانوار (light of lights) which its ="trms">material-removing (de="trms">materialising='qstn'>?) abstraction (tajarode made-zoda تجرد ماده‌زدا) constantly transcends, beyond any other abstraction. ='lgc'>='lgc'>==> first light is o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginated from it='lgc'>: anvare ghahere انوار قاهره (='lgc'>='lgc'>~= anvare fereshtegani انوار فرشتگانی) ='lgc'>='lgc'>~= first maleke mogharab ملک مقرب (or Bahman بهمن, Vahumane وهومنه, first of Zoroastrian Amshaspandan امشاسپندان) ='lgc'>='lgc'>==> (due to their ="trms">interactions='lgc'>:) second light, second maleke mogharab is created ='lgc'>='lgc'>==> eshragh اشراق ='lgc'>='lgc'>==> eshragh ='lgc'>='lgc'>==> eshragh ='lgc'>='lgc'>==> ...

جسمیت‌شناسی‌ jesmiat-shenasi='qstn'>?

رب النوع rab-ol-no ='lgc'>='lgc'>~=='qstn'>? God of type, of abstract examples, (="ppl">Plato's universals='qstn'>? type, general concept ='lgc'>='lgc'>--> is always beyond the horizon, the reality of the type lies beyond a related one that it sustains (‘token’) ='lgc'>["Beyond the horizon there lies a Lion, a Lion more Lion than any more lion. And beyond saying ‘lion,’ which calls forth that Lion, lies yet another, who might just look back. And beyond this eyeing one, lies an undying one, one we call ‘Lion’ because she is a kind.” (="ppl">Kohn, 2009)='lgc'>] ='lgc'>='lgc'>--> apply this idea to the fire)
ارباب الانواع arbab-ol-anva ='lgc'>='lgc'>~=='qstn'>? angelology (="nms">iranians ="trms">loved angels and were good at angelologic thinking, it was a ="trms">technical term in knowl="trms"nttrm="knowledge,Knowledge">edge production regarding ='strcls'>*="trms">categories and types='strcls'>*) ='lgc'>='lgc'>--> ="ppl">Platonic ='lgc'>+ Zoroastrian ='lgc'>+ (shiite) Islamicate ='lgc'>[via ="ppl">Sohrevardi='lgc'>] ="trms">cosmologies
="prgrph">-the angel/type that both emerges from and sustains the many lives of its many tokens (='lgc'>='lgc'>~= tashasho تشعشع).
="trms">according to ancient ="nms">iranians, rab-ol-no or the type-God decided its own destination (calculation of its own destiny), but there was no cor="trms">relation between the ‘type’ and its ‘token,’ there is no whole being created, there is no individuality being created. this general type has its own intellect/sense/reason (sho'ur شعور.) their ="trms">relationship is of rage and ="trms">love (ghahr قهر and mohebat محبت,) ="trms">according to ="ppl">Sohrevardi.
="prgrph">-what ="trms">question is posed from somewhere (slightly) beyond='qstn'>? a ="trms">question in="trms"nttrm="cluster,club">cludes the likeness of its answer (="ppl">Kohn, 2009)
="prgrph">-the angel of type is all about ‘being in futuro,’ which captures the logic of life's continuity ='lgc'>='lgc'>--> “over the horizon” houses this “living future”
="prgrph">-What is the ="trms">relationship between this angelic ="trms">world beyond us and the ="trms">sociocultural ="trms">worlds we construct='qstn'>?
="prgrph">-“mosol” مثل ='lgc'>: the realm of objective “stuff” that exists out there beyond us, on the other.


='strcls'>*Barzakh برزخ ='lgc'>=/= anvare pak انوار پاک (pure lights)
Barzakh='lgc'> = seperation, obstacle, ="nms">pardeh پرده, ="trms">veil, (shadow='qstn'>? mediation='qstn'>?)
="prgrph">-everything ="trms">material that can be addressed ="trms">sensually, an evil negation.
="prgrph">-Barzakh is dark (that is a ="trms">different kind of Barzakh than what i talked about with Mi='qstn'>? not really, there it is theorized as ='strcls'>*shadow='strcls'>* and ="trms">inter-mediation)
="prgrph">-projections happen in Barzakh




="large lg1" stl="font-size:143%"> ='lgc'>[from MOP with Mi='lgc'>]
We both take ="trms">interests in ="trms">morphology of ="trms">historical forces and intensive thinking under the influence of ="trms">materiality. To traffic in the tropics of an isthmus between the sensible ="trms">world and the divine that was brought into our discussion, was proposed in my last letter those marvelous creatures living in the logic of precariousness, those who live in another temporality that is eyewitnessed in distanced ="trms">pasts.
...
We are here on this site in a landscape of ="trms">memory, in a progressive user-friendliness and a ="trms">technology that signals our arrival in an Alam-e Barzakh (عالم برزخ), an ="trms">ontological ="trms">intermediate realm of images and forms, the creatures that populate this ="trms">world have the incorporeality of “images,” much like the cyberspace we are born into and populate.
...
Not to remediate Barzakh (برزخ) but to propose a media theory, sketch it, and archive it for later. And there will be things that have to remain impossible to verify by us and in those records, the general-purpose ="trms">language of the ="trms">technologies that we choose to archive ourselves with, on the side of forgetting, the site of externalized ="trms">memories, will not verify ="trms">histories of ="trms">presence tattooed under the ear of the elephant of our ="trms">story, as you whispered somewhere in the dark.
='lgc'>[...='lgc'>]
Yes, vocal works that informed and influenced Qahveh-="ppl">Khanehe (قهوه خانه) still can be found in some places of tea or cafe houses in ="nms">Iran. They are called ="nms">pardeh-="ppl">Khani (پرده خوانی), here someone who is a ="nms">pardeh-Dar پرده‌در (“-Dar” meaning that who tears apart the ="nms">pardeh پرده, and ="nms">pardeh meaning screen or ="trms">veil='lgc'>--the concept of ="nms">pardeh always contains “a perpetually hidden message”), ‘="ppl">Khandan’ (خواندن) meaning in ="trms">Farsi ‘to ="trms"nttrm="already,spread">read’ or to sing-off a plain of signifiers, is also the ="trms">verb ‘Darridan,’ (دریدن) ='lgc'>[='at'>#="ppl">Derridean acting='lgc'>] meaning to rip apart.
...
I am sorry; I am just entangled in the topologically impossible ="nms">pardeh, as an ="trms">interfacial space where the body and ="trms">instrument of music meet. I am touching with my fingers the ‘first three’ ="nms">pardehs of Setar ستار, and thinking about to jack into the vague ="trms">differences between another two magical canvases / magnetic disks='lgc'>: Plane of Destiny (lohe mahfuz لوح محفوظ) and Plane of ="trms">Memory (lohe hafez لوح حافظ), while ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening to the virtual ="trms">narratives of Ghahveh-="ppl">Khane theater. Which creatures have you encountered, in your ="trms">travels, that bypass human installations (of ="trms">memory)='qstn'>?

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a Zoroastrian ="trms">data='lgc'>: pre-existential ='lgc'>~ azali ازلی, sabegh-ol-vojud سابق الوجود

atefiate mahsus ='lgc'>[عاطفیت محسوس='lgc'>] (queer='qstn'>? a queerness not familiar with mysticism='qstn'>?)
queer is about ‘marahele johare atefi’ (مراحل جوهر عاطفی), mohabat محبت (kindness or ="trms">love,) without leading to ‘faghre erfani’ (فقر عرفانی)

='lgc'>[i have problem with='lgc'>] (escaping) the ‘pit of ="trms">nature’ (chahe tabiat چاه طبیعت) in ="ppl">Sohrevardi's thought
="prgrph">-(he inverses the earth from ="trms">positive to negative geology, sphere becomes pit)
="prgrph">-the project of post-Babylonian autopoietic-self, a self that is defined by the ‘="trms"nttrm="metaph,metamorph,metabol,metal">meta-fall’ into the “pit of ="trms">nature.”

‘andam-shenasi peikare latif’ (اندام‌شناسی‌ پیکر لطیف)

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='lgc'>[="ppl">Avital='lgc'>]

what are the ways in which ="nms">="nms">ajayebnameh relates to itself as its own future, its own labor and announced commitments='qstn'>?
(our ="trms"nttrm="already,spread">reading of ="nms">ajayeb is not a time quiz involving applicability and whether or not one “buys it.”)


i am “drifting” without ="trms">anxiety into a new territory (in the philosophical work of ="nms">="nms">ajayebnameh,) drifting involves randomization, fuzziness, and ="trms">interference. there is no coherent programming nor concerted ="trms">demand for ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor
(="ppl">Avital='lgc'>: The o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of the ="trms">demand for ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor, which has conditioned 20th century Anglo philosophy, “is the ="trms">positivist's requirement that theories be testable. At the very least, a re="trms">spectable philosophical theory should be stated with sufficient precision that one can tell what it says about something and whether its pre="trms">dictions about that subject ="trms">matter are borne out” ='lgc'>='lgc'>--='lgc'>-- to be capable of being ="trms">articulated in the formalism of logic)

Testability furnishes the un="trms">interrogated core of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor. ='lgc'>='lgc'>--> linked to a notion of computational realizability='qstn'>?

="large lg22" stl="font-size:103%"> how “="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor” enables the displacement of truth by testability='lgc'>='lgc'>--='lgc'>--as if the test could provide an un="trms">questionably solid ground for overtaking reflection and other philosophically t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggered ="trms">interferences.

What kind of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor is “a certain kind of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor”='qstn'>?

what is being guaranteed if not the ability itself to guarantee

Everything rests on the ='strcls'>*promise='strcls'>* of a certain kind of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor.

the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical fantasy of completion.

colonization of discourse with ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor

The discipline of programming leads to a shift in perspective on traditional issues. It invites='lgc'>--or rather requires='lgc'>--one to adopt what ='lgc'>[Daniel='lgc'>] Dennett (1968) calls the design stance toward the mind

='lgc'>{ ="trms">instrumental ="trms">epistemology of how something works ='lgc'>=/=='qstn'>? discovery ='lgc'>}='lgc'>='lgc'>--> how can we suspend this “='lgc'>=/=”

trials and tryouts

='lgc'>[="ppl">Avital's='lgc'>] phantasm of testing(‘s groundedness and un="trms">questioned solidity)

...time-zone paradox of freezing the future in order to plan, in another register, the time for working through computations.

="large lg26" stl="font-size:132%"> what are the conditions for thinking ‘through a problem’='qstn'>?

='lgc'>[="ppl">Avital:='lgc'>] ='strcls'>****“To offset the competitive quality of the research that is being clocked, more philosophy must be allowed to drift in, if only to demystify those ideologies of acceleration that relentlessly run down the slower-paced thinking and an ethics of hesitation.”='strcls'>****

='lgc'>[o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin='lgc'>] ='lgc'>='lgc'>==> temporal hysteria ='lgc'>='lgc'>==> ='lgc'>[effect='lgc'>]

what tensional drama is occurs in the noncoincidence of planning...='qstn'>?
(planning='lgc'> = modeling, testing, constructing prototypes, development)
regardless of whether the future is foreseeable or not, something has to be maintained as a stable factor
test ='lgc'>='lgc'>='lgc'>~=> stability
='strcls'>***If the test cannot o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate knowl="trms"nttrm="knowledge,Knowledge">edge, it at least confirms that there is knowl="trms"nttrm="knowledge,Knowledge">edge. (confirming that cognition occurs)

...tests have to be taken over and over again, if only to fill the ='strcls'>**="trms">fictional time of the absolute ="trms">present='strcls'>**

knowl="trms"nttrm="knowledge,Knowledge">edge and test ='lgc'>: it is not clear even that something is known until there is a test for it.

(test) is a certain type of ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysically secured knowl="trms"nttrm="knowledge,Knowledge">edge that needs only to ‘find’ itself

The normatively secured test does not o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate knowl="trms"nttrm="knowledge,Knowledge">edge but confirms what al="trms"nttrm="already,spread">ready exists as “knowable.”

...generous fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure, productive of disclosure

...treaties suspend violence only momentarily, artificially

='lgc'>='lgc'>--='lgc'>--only with the help of a discussion of ="trms">rhetorical ="trms">codes strong enough to scan the paradoxical logic of testing can we begin to analyze the problem of its unstoppability

...="ppl">Platonic shredders, what allows us to know whether something is “good” if it has not been put to the test.
Can there be a human being without a test='qstn'>?

If Mary Shelley had seen the discovery of America as an event that occurred too suddenly, without the stops and protections of gradual inquiry='lgc'>--in sum, as a ="trms">world-="trms">historical shock of intrusive violence that disrupted all ="trms">sorts of ="trms">ecologies, ="trms">material and im="trms">material, conscious and unconscious='lgc'>--="ppl">Nietzsche studies the profound disruption to thought that the experimental theater of America directed. (="ppl">Ronell)

un="trms">interrogated durability (as a first-rate value on earth)

(American) athleticism of identity switching='lgc'>='lgc'>--='lgc'>--it means that anyone can in principle try anything out

Dr. Frankenstein's new ='strcls'>*experimental jouissance='strcls'>*

experimenting inhabiting acts of promising (calculating or anticipation='lgc'>='lgc'>--='lgc'>--acts by which the future can be nailed down)


It is thus that the maddest and most ="trms">interesting ages of ="trms">history always emerge, when the “actors,” all kinds of actors, become the real masters. As this happens, another human type is disadvantaged more and more and finally made impossible; (="ppl">Nietzsche)

flora and fauna

this is not the ="trms">scientist obsessed with an idée fixe='lgc'>--but one capable of uprooting and going

...invites ambivalence
...dreaming of immense edifices and the permanence promised by contracts ="trms">written in stone

register(s) of understanding


A new ="trms">fold in ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics, testing='lgc'>--that is, the types of relatedness that fall under this term='lgc'>--asserts another logic of truth.

A kind of ="trms">questioning, a structure of incessant research, perhaps a modality of being, testing scans the walls of experience, ="trms">measuring, probing, determining the “what is” of the lived ="trms">world.

i marvel at...


="trms">wonders of...
marvels of...
unheards of...
mazhar ol-="nms">ajayeb مظهر العجایب
Motehayeran-e متحیران, Tahayor تحیر ='lgc'>='lgc'>~=='qstn'>? to ="trms">wonder
dar ahval-e... در احوال
dar khavas-e... در خواص
navader-e... نوادر
sefat-e... صفات


ta'ajob تعجب ='lgc'>=/=='qstn'>? heyrat حیرت
the mode of attention in ="nms">="nms">ajayebnameh is tuned by ta'ajob (="trms">wonder) away from ="nms">Iranian mystic preferences over transfixation and rapture (heyrat)
which ="trms">literary or (not)knowing ="trms">positions are installed in these two (observational='qstn'>?) stations='qstn'>?
the subject of ta'ajob is moved otherwise
تعجب در باب امر قدسی‌ ta'ajob dar bab-e amr-e ghodsi, ="trms">wonder in the ="trms">matters of divine

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="ppl">Heidegger='lgc'>: die Wissenschaft denkt nicht
="ppl">Derrida='lgc'>: links ="trms">science to mourning and ="trms">memory
="ppl">Lacan='lgc'>: ="trms">science is always there, ="trms"nttrm="already,spread">ready to erupt, amaze or blow you away.


="ppl">Husserl was perhaps the one most freaked out by the ="trms">historical split (between ="trms">science and philosophy='lgc'>--and art='qstn'>?)


...a ="trms">matter of ="trms">technological selfunderstanding,

...nor do I insist on sustaining the pathos that propels the images...

ethical and political issues are increasingly seem to have more to do with testing than ="trms">questioning, hesitation, certainty

There is a test ... it claims and so it stands. There is the other test that crashes against walls, collapses certitudes, and lives by fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure-lives by dying or, at least destroying.


The one register of testing offers results-certitudes-by which to calculate and count on the ='strcls'>*other.='strcls'>*

the culture of Versuch, test or trial
(farhange kushesh, ghasd, sue ghasd, va emtehan)

(="trms">measuring and) testing that support, among so many others, political, ="trms">religious, and educational institutions

testing has everything to do with the way the policing of political sites and bodies takes place, in ="trms">modernity and with our experience of reality in general.

testing ='lgc'>='lgc'>='lgc'>~=/='qstn'>?='lgc'>='lgc'>==>='lgc'><='lgc'>--> the real
(elliptical circuit established between test ='and'>& real)


="ppl">Freud was working on to tests which are lost now='lgc'>: Aktualitätsprüfung to distinguish between reality and immediacy

="ppl">Lacan has linked testing to the subject's creation of a first “outside"='lgc'>='lgc'>--='lgc'>--a space that is no longer the same as “reality”

the way the state takes possession of the body presumptively on ="trms">drugs.
="prgrph">-in this way, ="trms">drugs are seen as eccentric='lgc'>: what is outside, or moves outside the center, can center it, they are animated by an outside al="trms"nttrm="already,spread">ready inside
="prgrph">-how ="trms">drugs are isolating or how they establish ="trms">community (of those who are somehow together or with non="trms">presence.) anything that refigures individuality or collectivity that brings you together with the other and absolutly keeps you apart from the other
="trms">drug='lgc'>: Dionysian frenzy, aspirin, ="trms">religion, dirty ="trms">language,
="prgrph">-I am sorry I have no ="trms">drugs to offer you today!
="prgrph">-not everyone in civic ="trms">societies has the privilege of getting high and mind-altering (that which ="trms">supposedly sug="trms">gests vulnerability,) running arround drunk ="trms">staggering and out-of-it, they will be beaten the hell out of it, they have to be sober, on alert and self-protective

your pee belongs to the state='lgc'>='lgc'>--='lgc'>--new civic ="trms"nttrm="already,spread">readability

='lgc'>{four bodies don't belong to themselves='lgc'>: ="trms">children, addicts, outlaws, and ghosts, are all busted by the state or certain legislated majority='lgc'>}


destructive (and artistic) modes of production.

test, does it have an essence='qstn'>? Is it pure ="trms">relationality='qstn'>?



="ppl">Avital's “speculative telephonics”

="ppl">Heidegger='lgc'>: sign='lgc'> = cutting ="trms"nttrm="knowledge,Knowledge">edge, Zeichen ='lgc'>--="ppl">Holderlin='lgc'>='lgc'>--> “we're cutting out” ='lgc'>=/= (="ppl">Avital='lgc'>:) ="trms">schizo knows how to disconnect, how to depart, how to cut the shit

the place where a call can break into a body='lgc'>[='lgc'>=='qstn'>? orificial openings of a subject='lgc'>]

emergency verification='lgc'>: we are still trying to cut into the emergency line (that we are on) after the crashing down of the transcendental signifier


in the (="trms">technologically enabled) disappearance of long-distance what happens to the ‘elsewhere’ calling to the ="trms">schizobody='qstn'>?

how our pre="trms">technological ears were (trained) before the telephone='qstn'>?

the “call” comes from me and from beyond and over me.

Telephonics coils itself around a concept of “being there” supported by the recognition that contact has been broken. Still, the break is never clean, just as contact was never continuous. The entire ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of identity, ="trms">presence and locality is scrambled, bringing with it a certain ="trms">historical mutation in the ="trms">relationship of the “self’ to other, to the irreducible precedence, as ="ppl">Derrida puts it in ‘="trms">Memoires,’ of the other. The other calls; you answer. But “you” have not yet been constituted, gathered or pulled together ="trms">prior to the call.

Wortsalad ='lgc'>='lgc'>--='lgc'>-- Opheilia's kind of mouth that shoots ="trms">poesy, one has the feeling that no one is there.
/ precisely when ophelia is about to become the ="trms">poet ="ppl">Shakespeare strangles her in water to make place for hamlet's tragic auto="trms">poiesis /

it is (generally) very difficult to know “who” is talking ='lgc'>='lgc'>--> “whom” is being addressed

endure the agony of the being called (a being-on-call, an answering device)

modeling ="trms">different styles of irony

(what are we) telehearing (='qstn'>?)


="trms">language is the ="trms">history of index finger (“...even when it is placed on the mouth to silence a speaking. The teacher points, the God and the ="trms">schizophrenic speak through or to the spiritual forefinger ='lgc'>[sababe سبابه, angoshte shahadat انگشت شهادت='lgc'>].”)
="prgrph">-="ppl">Heidegger traces the route of saying from ="trms">rumor to the spiritualized digitals. The ="trms">semiotically invested finger comes to manipulate the alphabetico-numerical ordering of ‘Geschick.’ (="ppl">Avital)
="prgrph">-The spiritual forefinger presses towards ="trms">schizophrenic partial ="trms">systematizing.
="prgrph">-Also, it is the bewitching finger, which makes it rude to point or to press red buttons, for the power of pointing used to be as="trms">sociated with ='strcls'>*magical arrests='strcls'>* (thus in Jewish Orthodox marriage ceremonies the wedding ring is said to be placed on this spiritual finger of the woman, to block her potency).
="prgrph">-making the marionette come alive
="prgrph">-="trms">history of index finger points to the essential being of ="trms">language, which is “Saying as Showing.” (="ppl">Avital ="trms"nttrm="already,spread">reading ="ppl">Heidegger)
="prgrph">-="ppl">Heidegger shows, “Speaking must have speakers” (not merely in the same way as an effect must have a cause)
(...what must remain unspoken in the sense that it is beyond the reach of speaking)
...decisive disconnectedness in all ="trms">language tracings.
="trms">schizophrenogenic understanding of ="trms">language (and of anything)
='lgc'>[this is related to the ="trms">story of the fox and sound, accidental essencing of the index...='lgc'>]

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“We are hypnotized things suffering fro[...]