[...] (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)

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

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

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)


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


='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)



="large lg66" stl="font-size:124%"> ='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 lg66" stl="font-size:133%">

='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'>?

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

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)

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

='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'>?

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'>=/=”

="large lg22" stl="font-size:117%"> 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.

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)

="large lg22" stl="font-size:100%"> 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


="large lg38" stl="font-size:125%"> 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'>?)


="large lg18" stl="font-size:110%"> ...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'>='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'>}


="large lg58" stl="font-size:128%"> 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'>]


“We are hypnotized things suffering from ="trms">positive and from negative ="trms">hallucinations, that is, we see what is not there and often we do not see what is there. In the first place because what it is to be there has no clarity of being. It is as if we cannot see a thing.” (="ppl">Avital)
(focus the lense on being)



the mode of awesomeness and dissolvement with awe is the prescriptive utterance in the case of ="nms">ajayeb, the ‘="trms">wonders of...’ ="trms">translated from “="nms">ajayeb-e...” t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggering the ="trms">verb “ta'ajob” تعجب
(using ="ppl">Avital's words) But if we were to remain in this mood, then, despite appearances, we would not be awestruck, or even struck, by the ='lgc'>[text='lgc'>]='lgc'>: we would have missed the encounter with it. In fact, our astonishment would mean that we took the entity of the ="nms">ajayeb for an object, one created by an ="trms">author ='lgc'>[...='lgc'>] admire a product ='lgc'>[by God='lgc'>] and be pleased by a cultural achievement.='lgc'>='lgc'>='lgc'>----Gazwini is making this mistake with God.
="prgrph">-how can we resist the “ta'ajob” or ="trms">wonderment in ="trms"nttrm="already,spread">reading ="nms">ajayeb='qstn'>?
="prgrph">-we would not have allowed ourselves to be ="trms">greeted by the en="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listed creatures of ="nms">ajayeb, be met by its ="trms">poetic ="trms">Greeting.
="prgrph">-="trms"nttrm="already,spread">reading the promises of ="nms">ajayeb='lgc'>='lgc'>='lgc'>----(and keep in mind that) everything in the ="trms">Greeting is offered to the ="trms">greeted as a ="trms">sort of promise

Ungleiche is a figure

by getting on top of the ="trms">material, we have not let it speak its word

="large lg82" stl="font-size:113%"> (not to master or master over the ="trms">material of ="nms">ajayeb)
“If we allow ourselves to be ="trms">greeted by the ="trms">poem instead of overwhelming it with our knowl="trms"nttrm="knowledge,Knowledge">edge and facility for reformatting ="trms">poetry ="trms">according to cultural or philological ="trms">codes, then we are faced with the enigma from which the ="trms">poem cannot be wrested by our acquired habits of mastery.” (="ppl">Avital on ="ppl">Heidegger's ="ppl">Holderlin's Andenken)
='strcls'>***Mastery is not a content but a habit.='strcls'>***
dis="trms">position from knowing is required if we are to let the word of ="nms">ajayeb speak to us (in the form of ="trms">greeting)
='lgc'>[as ="ppl">Holderlin announces that the “remains” for which ="trms">poets are ="trms">responsible.='lgc'>]='lgc'>='lgc'>='lgc'>='lgc'>----> ="trms">memory (don't let engineers build you archives! (making it about grounding and ="trms">historicity, instead='lgc'>:) let the ="trms">poet be ="trms">responsible for whatever has “remained.”) ='lgc'>[this would be ="ppl">Holderlinian advice='lgc'>]
="prgrph">-inappropriable remainder(s)

="trms">memory/re="trms">member is sojourn
="trms">memory and its (peculiar) temporal climate
="prgrph">-how can we not ="trms">situate re="trms">membrance as mourning='qstn'>? (as ="ppl">Holderlin teaches everyone)
re="trms">membrance ='lgc'>=/=='qstn'>? joyous festivity ='lgc'>[='lgc'>='lgc'>='lgc'>----the issue and point in project Persische Abend PARS VIDEO 2014='lgc'>]

the minute you see in a text (='at'>@="frds scrmbld">Hoda, ="frds scrmbld">Sana, ="frds scrmbld"nttrm="Alice,Shariati">Ali having even) one ="trms">memory that is clear and guaranteed ='lgc'>='lgc'>--> your signals should go on='lgc'>: there is one unrevised (in an o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal form), no secondary revision, ='strcls'>*pure ="trms">memory='strcls'>* ='lgc'><='lgc'>-- this is a ="trms">memory that is unnegotiable for them

='strcls'>*on Wind
wind, is a coming that arrives from the future
(compare “going” ='lgc'>[staying behind='lgc'>] in ="ppl">Attar, ="ppl">Hafez, and ="ppl">Holderlin) ='lgc'>[in San'an nobody is ="trms">greeting, there is no ="trms">greet-event. ="ppl">Attar misses='lgc'>: ="trms">Greeting as pure letting go='strcls'>**='lgc'>]
(="ppl">Avital on ="ppl">Holderlin='lgc'>:) “='lgc'>[...='lgc'>] in going, comes. Parting is not a mere leave-taking and empty staying behind. Parting is also not a mere going away and disappearing. The ="trms">poet remains in the rustling wind. to the extent that he goes with its going. ='lgc'>[...='lgc'>] Nonetheless. the ="trms">poet stays with the wind. Accompaniment now shapes the ="trms">Greeting. As the gusting wind is alternately a coming and a going. so is the ="trms">Greeting a staying behind that nonetheless flutters away. becoming a going with. ='lgc'>[...='lgc'>] The ="trms">poet's staying behind is crucial. Staying behind is not meant to mark the isolation or even desolation of the ="trms">poetic act. ='lgc'>[...='lgc'>] Neither passive nor active, remaining behind indicates a way of going back, a returning to the source.”
="prgrph">-="trms">traveling to the impossible place of the other
="prgrph">-(wind) come and go without touching down or dropping anchor
="prgrph">-the ="trms">agency, ="trms">animacy and sentience of the wind is described by ="nms">ajayeb's ="trms">sensuous subjects within the wind. one feels enwrapped, enveloped in a sentient being that moves across vast distances, it comes and goes ='lgc'>='lgc'>--> the ="trms">materially textured ="trms">poetics of description in the ="nms">ajayeb-e bad باد

the ="trms">poesy (='lgc'>~ ="trms">fictional ='lgc'>=/= truth, real) (Wahrheit und Dichtung) of ="nms">ajayeb (are no longer distinguished from each other)

(="trms">greeting is the ="trms">poet/artist's most essential mode of being)

a designed closure or reappropriation that locks the Other into a schema of subjectivity ='lgc'>='lgc'>='lgc'>---- at once promoted and subjected
='strcls'>*(re)fastened to the ="trms">Greek o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin
promoting the ousider to insider (who now holds an Ursprung and o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin)

re-appropriation ='lgc'>='lgc'>~=='qstn'>?! an end to alienation ='lgc'>{='lgc'>='lgc'>~=='qstn'>?='lgc'>=> the condition of possibility for totalitarianism='lgc'>} ='lgc'>[="ppl">Fynsk='lgc'>]

the illusion (and comfort) of noncastration

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duty of deconstruction='lgc'>: the practice of non-avoidance
(duty ='lgc'>=/= your ="trms">nature)='lgc'>='lgc'>--> the duty of being unwelcomed

vomiting ='lgc'>='lgc'>~= healing



='strcls'>*after the 18th century (seems) all art (artists) wants to be='lgc'>:
="lsts lst1">•in the privileged place of nonre="trms">presentational work. trying its self with the ="trms">sublime, that which disturbs and devastates being
="lsts lst1">•performative='lgc'> = being ='lgc'>+ doing ='lgc'>='lgc'>~= becoming what it is

() parentheses='lgc'>:
="lsts lst1">•parental parenthetical remarks
="lsts lst1">•grammatically set to emphasize ='lgc'>='lgc'>--> belonging to the secondary
="lsts lst1">•whispering ='lgc'>~ “this isn't much, but let me insert, inject”
="lsts lst1">•disavowal of the text
="lsts lst1">•denial
="lsts lst1">•confession
="lsts lst1">•pumping the text to its op="trms">posite meaning
="lsts lst1">•turns everything around ='lgc'>='lgc'>--> a noble feeling
="lsts lst1">•

(="ppl">Avital > ="ppl">Nietzsche='lgc'>:) destruction='lgc'>: commitment to futurity
affirms life, clears out the nonsense
='lgc'>=/= devastation='lgc'>: destruction without future
="prgrph">-if you are stuck with monumental ="trms">history, and if you are burdened, carrying too much baggage (="trms">historically, ="trms">aesthetically) ='lgc'>=='lgc'>=> you are weighted down and cannot move forward




the image of hybrid being in ="nms">="nms">ajayebnameh, half ="trms">animal half human, is being both ="trms">wild and tamed, vahshi-ram وحشی رام

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(the word) ="trms">wonder, it ="trms">worlds.

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work in ="nms">ajayeb is about the ="trms">phenomenon of understanding that is to be found in modes of experience that lie outside the universal claims of ="trms">modern ="trms">scientific ="trms">method (='lgc'>--the experiences of art, of philosophy, and of ="trms">history itself.)

in the hermeneutic universe i am building, ="nms">Iran is made of China is made of India is made of Afghanistan is made of Iraq is made of Greece is made of ...

(can I say that ='mywrk'>my work has been all about ="nms">Iran-centrism='qstn'>?)

gaps in cultural space that ="trms">epistemology has not filled

hermeneutics ='lgc'>=/=='qstn'>? ="trms">epistemology

="trms">history of truth


='strcls'>*making an ="trms">ecological landscape of ="nms">ajayeb ="trms">cosmology, that means making visible the connection between beings and contact zones among animate and inanimate and nonhuman='lgc'>:
diamond ='lgc'><='lgc'>='lgc'>--> snake
fire ='lgc'><='lgc'>='lgc'>--> speech
fire ='lgc'><='lgc'>='lgc'>--> ="trms">animals
wind ='lgc'><='lgc'>='lgc'>--> future
cow ='lgc'><='lgc'>='lgc'>--> angel
water ='lgc'><='lgc'>='lgc'>--> light
darvishi درویشی ='lgc'><='lgc'>='lgc'>--> Div دیو
earth ='lgc'><='lgc'>='lgc'>--> Bahman بهمن
mars ='lgc'><='lgc'>='lgc'>--> wolf, pig
moon ='lgc'><='lgc'>='lgc'>--> effect of Gabriel's wings
earth ='lgc'><='lgc'>='lgc'>--> woman/enmity/illusio
mountain ='lgc'><='lgc'>='lgc'>--> ganj گنج
jinn جن ='lgc'><='lgc'>='lgc'>--> climate
Div ='lgc'><='lgc'>='lgc'>--> stone
climate ='lgc'><='lgc'>='lgc'>--> ghiamat قیامت
khidr خضر ='lgc'><='lgc'>='lgc'>--> life/death giving


(="nms">ajayeb-e chah) عجایب چاه
="trms">wonders of pits ='lgc'>='lgc'>--> ="trms">wonders of moon (="ppl">Moghana مقنع, bringing a moon out of a pit, mah-e nakhshab ماه نخشب) ='lgc'>[="ppl">Moghana's work on mirror='lgc'>], ='lgc'>[ne="nms">iranjat نیرنجات and telesmat طلسمات (of ="ppl">Moghana’) ='lgc'>='lgc'>~=='qstn'>? ruse, tech='lgc'>],
='lgc'>[signifier of ="trms">wonder:='lgc'>] mahi (ماهی‌ fish) ='lgc'>[reflection of the moon in water='lgc'>] ='lgc'>='lgc'>--> mah (ماه‌ moon) ='lgc'>='lgc'>--> pointing at helal-e mah (هلال ماه half-moon) ='lgc'>='lgc'>--> mouth of the be="trms">loved (یار yar) ='lgc'>[registered in ="trms">poetry of ="ppl">Sa'di سعدی='lgc'>] ='lgc'>='lgc'>--> ="trms">wonder finger on the open mouth
="prgrph">-also, Galileo's new telescope pointing at the moon (and sun-spots 900 years later than the chinese did,) and his ="trms">pervasive approach to the knowl="trms"nttrm="knowledge,Knowledge">edge milieu that he lived in, set the secular registers of truth
گفتم اگر از تو در خواهم شکافته شوی چه کنی؟ گفت شکافته شوم. بدو اشارت کرد و ماه به دو پاره شد

(="nms">ajayeb-e aab) عجایب آب
آشنا ashena (='lgc'>=/= str="trms"nttrm="danger,stranger">anger) in ="trms">Farsi comes from the ="trms">relationship with water and swimming, somehow knowing the water
cognition (in ="trms">Greek cogn, ‘having learned’), in ="trms">Farsi shenakht (شناخت) is rooted in water, ashena='lgc'>: shenavar dar bahr budan شناور در بهر بودن, floating body, -shenasi شناسی‌-

(="nms">ajayeb-e donya) عجایب دنیا
="trms">wonders of earth(='qstn'>?) ='lgc'>='lgc'>--> ghul (غول), serial killer, house full of bones (="trms">horror ="trms">story)
(after donya/earth comes immidiatly, ghiamat قیامت)
donya='lgc'>: the temporal ="trms">world (='lgc'>='lgc'>~=='qstn'>? cthulu) (='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">material-="trms">semiotic time-space of donya)
="prgrph">-search ‘donya’ and its ="trms">semiotic ="trms">network in ="ppl">Ferdosi and others
="prgrph">-search ‘alam’ (in ="ppl">Nezami='lgc'>: dar alam alam afaridan در عالم عالم آفریدن)
="prgrph">-‘zamin’ or zamini (زمین، زمینی‌), what is meant when we say one thinks zamini in ="nms">ajayeb='qstn'>? which zamin='qstn'>?

(="nms">ajayeb-e mardom) عجایب مردم
look at the word ‘mardom’ in Shahname and how it (dis)="trms">articulates Div (دیو), ="trms">animal, demon, dad (دد), janevar (جانور), etc.
‘mardom o janevar’ مردم و جانور (='lgc'>='lgc'>--> Shahname)
other name of mardom='lgc'>: folan فلان (unkown), yaru یارو (known),

(="nms">ajayeb-e jan) عجایب جان
jan-parvar جان پرور (="ppl">Nezami)

(="ppl">Mehran Rad)
andakhtan (انداختن) ='lgc'>='lgc'>--> andaze (اندازه) ='lgc'>='lgc'>--> hendese (هندسه) ='lgc'>='lgc'>--> mohandes (مهندس) ='lgc'>=/= engineer (in english from engine)
andakhtan='lgc'>: to throw two things close to each other (two ="trms">lovers in the bed)
='lgc'>=/= (catapult) manjenigh منجنیق ='lgc'>~ mechanic ='lgc'>[two ="trms">different ="trms">ontologies of ="trms">geometry and ="trms">measurement='lgc'>]

(="nms">ajayeb-e khasf) عجایب خسف
="trms">ecological disasters
فرورفتگی و پستی و مغاکی ظاهر زمین
فرورفتن در زمین
='lgc'>='lgc'>--> page 150, Haman ="trms">story, fire not burning Haman's heart, an example that God has no special privilege, is not located in addition to or beyond other beings

(="nms">ajayeb-e gur) عجایب گور
graves ='lgc'>-- ="trms">material and ="trms">ecological deaths, earth related passings
main actor='lgc'>: Malek al-mot (ملک الموت Angel of death)
ashabe kahf (اصحاب کهف), ashabe raghim (اصحاب رقیم) ='lgc'>='lgc'>--> immortality

(="nms">ajayeb-e kuh) عجایب کوه
om-ol-jebal (ام الجبال), ghaf (قاف)='lgc'>: mother of mountains, all mountains link to her, earth
="trms">ecologically significant ='lgc'>='lgc'>--> holders of water and Ganj (گنج), nailed the earth, they are your cradles
az ganj be ganj (فرستم به گنج تو از گنج خویش, ="ppl">Ferdosi)


='strcls'>*Ghiamat and Climate

='lgc'>[="ppl">="ppl">Haraway='lgc'>]
the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical problem of (our) scale
(what are the scales in ="nms">ajayeb='qstn'>? what is people in ="nms">ajayeb='qstn'>? what it means to be ="trms">animal='qstn'>? and what is their scale='qstn'>?)
="trms">ecologies that have many scales (in temporality and physicality)='lgc'>: river scale, mountain scale, molecular times, Jinn's time, Ghiamat times, sense scale, ...

the ="nms">ajayeb's model is (always='qstn'>?) the global scale='qstn'>?
='lgc'>='lgc'>--> how can i seek and describe multiple ="trms">situated ="trms">worldings and multiple ="trms">sorts of ="trms">translations to engage ="nms">ajayeb's globalism='qstn'>? (using ="ppl">="ppl">Haraway's word on ="ppl">Tsing)
="prgrph">-attention to friction ='lgc'>=='lgc'>=> (ethnographic accounts of) global ="trms">interconnection

(some ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors='lgc'>:) ="trms"nttrm="metaph,metamorph,metabol,metal">metabolisms, ="trms">articulations, coproductions (='strcls'>*='qstn'>? of ="nms">ajayeb's ="trms">histories)
="trms">relational, ="trms">sympoietic, consequential,
in ="nms">ajayeb, what is cosmic, what is terran, what is cursed, ='strcls'>*='qstn'>?

in ="nms">ajayeb='lgc'>:
="lsts lst1">•what are the figures of ="trms">finitude, destruction, astralized hearing, enactments of generation, the figures that take action, take heart='qstn'>?
="lsts lst1">•what are the chthonic entities='qstn'>? ='lgc'>{the ="trms">finite complex ="trms">material ="trms">systems that can break down ='lgc'>=/= ="trms">stories that personify (Mother Earth) are ='strcls'>*misplaced concreteness='strcls'>*. ='lgc'>[(i am against) personified ='lgc'>=/= ="trms">figurative (which i ="trms">love. figures can be tentacular, patterns, processes, ="trms">stories.) what ="frds scrmbld">Foad would say='qstn'>?='lgc'>]='lgc'>}
="lsts lst1">•what are the gorgeous, ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">luring, d="trms"nttrm="danger,stranger">angerous precarities (of the terra)='qstn'>?
="lsts lst1">•what are (its ="trms">specific) art ="trms">science ="trms">worldings='qstn'>?

='strcls'>*those creatures across taxa (taxon, ="trms">categorical classification, taxonomic group)
taxonomic conveniences


='lgc'>[with ="ppl">="ppl">Haraway='lgc'>]

what is the optics of ="nms">ajayeb='qstn'>?
='lgc'>[that is entertaining being reductive for a moment, but that is productive='lgc'>]
(to help with that, the optics of the ="trms">anthropo="trms">cene is the image of the earth from space, Gaia='qstn'>?)
="prgrph">-a cybernetic, ="trms">systems-theoretic entity, studied in ="trms">different scales
="prgrph">-various reports (on the state, ="trms">fictioning the state of the earth='qstn'>?)
="prgrph">-a global kind of ="trms">system knowl="trms"nttrm="knowledge,Knowledge">edge
="prgrph">-a giant ="trms">database ='lgc'>='lgc'>='lgc'>='lgc'>----> do i need to ="trms">formulate my project into a ="trms">technological practice='qstn'>?

what is the smallest unit of ="trms">interest in the ="nms">ajayeb ="trms">cosmology='qstn'>?

the practices of relocating germplasms, in="trms"nttrm="cluster,club">cluding people in form of slaves, all over the earth in order to produce surplus that is transported elsewhere for capital accumulation... (="ppl">="ppl">Haraway)

industrial agriculture and plantation


to be storied and studied

the holobiont='lgc'>: host plus of all its microbial ="trms">symbionts that form ="trms">ecological units
="prgrph">-recasting the individual as a holobiont; the collective genomes
(Lynn ="ppl">="ppl">Margulis)
holobionts='lgc'>: “multicellular eukaryotes plus their colonies of persistent ="trms">symbionts”
(="ppl">="ppl">Gilbert, Sapp, and Tauber 326; ="trms">cited by ="ppl">="ppl">Kenney)
(thinking with holobionts) the immune ="trms">system is re-cast not as “defensive weaponry” but as a “="trms">socializing and unifying force” ='lgc'>[via ="ppl">="ppl">Kenney='lgc'>] ='lgc'>='lgc'>--> “to obey the immune ="trms">system is to become a citizen of the holobiont”
='lgc'>[this new developement of biological individuality (entangled identities at the heart of life mechanisms) in biological ="trms">sciences of 21st century requires a new ="trms">imaginative framework and new forms of curiosity equally relevant to ="trms">natural ="trms">sciences and artists='lgc'>]


(="nms">ajayeb-e gaz) عجایب گاز
co-existence of gasses


planet ='lgc'>=/= terrestrial planet


(="nms">ajayeb-e graphs) psychotic tree-structure of giant ="trms">databases, in trans-ing and lines of trans-="trms">affecting
="prgrph">-my ="nms">ajayeb art is going to be the kind that depend on the machine='lgc'>='lgc'>='lgc'>----competent digital
="prgrph">-exploring the iterative and fractal quality of sentences in my digital graph-makings
="prgrph">-attending to the ="trms">interruptions of syntactical commitments
partial connections (of distinct entities) ='lgc'>='lgc'>~= analogy ='lgc'>[analogy allows one part contaminate ="trms">systematically another part, and vice versa='lgc'>]
="prgrph">-coerced belief


the ="trms">question of binaries='lgc'>: how we are who we are in relentless ="trms">relationalities with other entities. in shaping and being shaped by objects, and subject/object is only convenient partial-good-enough for the moment ='lgc'>='lgc'>--> ='strcls'>**="trms">sorting operations='strcls'>** (kPRA0W1kECg), but they are not good descriptions beyond that.



='at'>#on Companion Manifesto
(="ppl">="ppl">Haraway's) ='strcls'>*cyborg='strcls'>*='lgc'>: the “lived ="trms">social and bodily realities in which people are not afraid of their joint kinship with ="trms">animals and machines, not afraid of permanently partial identities and contradictory standpoints.” ='lgc'>--to='lgc'>='lgc'>--> a much bigger queer family of ='strcls'>*companion ="trms">species='strcls'>* ='lgc'>: becoming-with ='lgc'>='lgc'>--> the co-constitutive ="trms">interpenetration of humans and their others (machines, ="trms">animals, and the environment).
="prgrph">-="ppl">="ppl">Haraway is going from ‘rage’ to ‘="trms">love’

“="trms">historically challenged people” (Schimpfwort='qstn'>? فحش)
half-trained arguments
="trms">embodied cross-="trms">species ="trms">sociality

I am trying to inhabit ="nms">ajayeb critically; neither in celebration nor condemnation (like my sister asked)
what is my context='qstn'>? isis, tech-sci, art, ="trms">world-wars, ="trms">stories, terror,
the figures of ="nms">ajayeb that i am cultivating, do they “more fruitfully inform livable politics and ="trms">ontologies in current life ="trms">worlds”='qstn'>?
="nms">ajayeb's ="trms">species bring together human and nonhuman, organic and ="trms">technological, ="trms">history and myth, freedom and structure, state and subject, ...

='strcls'>*concrete='lgc'>:
="lsts lst2">◦a concrescence (growth by assimilation, nemov moshtarek نمو مشترک) of prehensions (seizing, perception but not necessarily cognition) of prehensions (graspings, chang zadan چنگ زدن)
="lsts lst2">◦an actual occasion
='lgc'>=> beings do not preexist their relatings

the ="trms">verb of reality is full of nouns with appendages

="trms">nature/culture='lgc'>: ='strcls'>*local ="trms">category abstractions='strcls'>* (='lgc'>=/= universal='lgc'>: misplaced concreteness)
subject/object='lgc'>: ='strcls'>*potent consequences='strcls'>* (='lgc'>=/= preexisting foundations)

foundation is always ="trms">contingent (="ppl">="ppl">Haraway > ="ppl">Butler)
="lsts lst1">•scale is ="trms">contingent
="lsts lst1">•mutability is ="trms">contingent

="trms">bestiary of ="trms">agencies
kinds of relatings

in ='mywrk'>my work on ="nms">ajayeb i am trying to carefully approach the notions of='lgc'>:
emergence, process, ="trms">historicity, ="trms">difference, ="trms">specificity
="prgrph">-and by that teach myself an artful practice rich with='lgc'>:
co-habitation, co-constitution, ="trms">contingency

on-the-ground work='lgc'>:
="prgrph">-="ppl">Verran ='at'># Nigeria Yoruba ='lgc'>='lgc'>--> “emergent ="trms">ontologies,” “get on together” (...how can ='strcls'>*general='strcls'>* knowl="trms"nttrm="knowledge,Knowledge">edge be nurtured in postcolonial ="trms">worlds committed to taking ='strcls'>*="trms">difference='strcls'>* ="trms">seriously='qstn'>?”)
="prgrph">-="ppl">Thompson ='at'># Kenya ='lgc'>='lgc'>--> “="trms">ontological choreographies” (...bodies, human and nonhuman, are taken apart and put together in processes)
="prgrph">-="ppl">Strathern ='at'># Papua New Guinean ='lgc'>='lgc'>--> “partial connections” (...patterns within which the players are neither wholes nor parts ... necessary counter-intuitive ="trms">geometries and incongruent ="trms">translations)

what kind of re="trms">figurations i need for the tropic work that feel is required for the for ="trms">ontological choreography of ="nms">ajayeb (in ="trms">techno="trms">science or elsewhere='qstn'>? other ="trms">societies with liberal or non-liberal individual or state, with other ="trms">techno-="trms">monsters, automated warriors, terrorists, and all the waste, cruelty, in="trms">difference, ignorance, and loss that comes with, as well as joy, play, labor, and invention='lgc'>--)='qstn'>?
="prgrph">-how do i ="trms">narrate this (="nms">ajayeb and non-="nms">ajayeb, the wondrous and the mundane) co-="trms">history='qstn'>?
="prgrph">-how do i ="trms">embody an art of relating (as is never done once and for all)='qstn'>?

='strcls'>*="trms">species ='lgc'>: biological kind of reality ='lgc'>+ ="trms">scientific expertise necessary to that kind of reality
(what would or could trouble ‘biological kind,’ ‘="trms">categories of organism’='qstn'>?)
='lgc'>{ machinic ='lgc'>+ textual ='lgc'>+ organic ='lgc'>='lgc'>~-='lgc'>=> ="trms">species ='lgc'>}='lgc'>='lgc'>--> ="trms">causality-="trms">story, o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin-="trms">story, Real-="trms">Presence-="trms">story (='lgc'>~transubstantiated signs of the flesh),
="lsts lst1">•="trms">species is about defining ="trms">difference, rooted in polyvocal fugues of ='strcls'>**doctrines of cause='strcls'>**
="lsts lst1">•one thinks of ="trms">species as logical ="trms">category, logical type, visual impression, ="trms">members of a ="trms">category that have the same characteristics. but you also say “be ="trms">specific!” you want the op="trms">posite. you want a ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of relentless particularities.
="lsts lst1">•(for ="ppl">="ppl">Haraway ="trms">species is about) a particular kind of ="trms">semiotics where sign and flesh are tangled

="ppl">Marx and ="ppl">Freud in shit and gold, primitive scat and civilized ="trms"nttrm="metaph,metamorph,metabol,metal">metal, in ="trms">specie

='lgc'>[title='lgc'>]
='strcls'>**="nms">ajayeb's ="trms">technologies of (Persian) subject/object-making='strcls'>**

="trms">nature and culture implode into one another (in the relentlessly ="trms">historically ="trms">specific ways)

(="ppl">="ppl">Haraway > ="ppl">Althusser) ='strcls'>**="trms">interpellation='strcls'>** (estizah استیضاح) ='lgc'>=='lgc'>=> concrete individuals (in the ="trms">modern state)
='strcls'>*the ideologically loaded ="trms">narratives ='lgc'>=='lgc'>=> life and death, health and illness, longevity and extinction, etc.
='lgc'>{how not to do estizah (our objects, peers)='qstn'>? latent individualization in ="nms">apass's requirement of ‘intentionality’ from its participants='lgc'>: “no sleep-walking!” ='lgc'>[='lgc'>='lgc'>--> art as “explicit intentional act.” ="ppl">Merleau-Ponty's account the body-schema.='lgc'>] ='lgc'>[estizah is the site of encounter with the ‘man of law’ in which one becomes a man of law='lgc'>: by asking what is your “name and business,” ="trms">demanding “proof” of me. one way of ="trms">responding to that ="trms">demand of name is to give your name as a performance in an amerindian mode='lgc'>: “three were dead before they knew.” that's my name.='lgc'>] The ="trms">material ritual practice of ‘recognition’ ='lgc'>: “Who is there='qstn'>?” and “It's me!” of the everyday life ='lgc'>=='lgc'>=> makes us concrete subject (in the ideology in democracy and law) ='lgc'>='lgc'>--> independent ="trms">agents with self-produced identities. (in capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">societies) ='strcls'>**subject='lgc'>: a self-conscious “="trms">responsible” ="trms">agent whose actions can be explained by his or her beliefs and thoughts.='strcls'>** subject formation defines the limits of each individual; values, desires, and preferences. ='lgc'>='lgc'>='lgc'>---- in a way that I realize that a ‘hailing’ was addressed at me, thinking ‘that means me,’ and the answer is what transforms me into a subject ='lgc'>: a “mis-recognition” ='lgc'>[='lgc'>='lgc'>--> we can open a dossier on prophet and ‘answering’ the call='lgc'>]; ='lgc'>[='lgc'>='lgc'>='lgc'>~-> what ="nms">Tarof hails='qstn'>?='lgc'>] ='lgc'>='lgc'>='lgc'>---- for ="ppl">Althusser being aware of the other is a form of ideology. (how to recognize ourselves outside of ideology='qstn'>?)='lgc'>} (="ppl">Foucauldian/="ppl">Althusserian='lgc'>: passively defined by identity ='lgc'>=='lgc'>=> mobilizing around these identities ='lgc'>--='qstn'>?='lgc'>='lgc'>--> potential for resistance)
(="ppl">Althusser's) police officer ='lgc'>[محتسب mohtaseb='qstn'>?='lgc'>] ='lgc'>--hails='lgc'>='lgc'>--> concrete subject
(="ppl">="ppl">Foucault's) expert discourses ='lgc'>--hails='lgc'>='lgc'>--> sexuality
(="ppl">Adorno's) mass media ='lgc'>--hails='lgc'>='lgc'>--> passive ="trms">consumer
(Gauntlett's) uncritical ="trms">consumption ='lgc'>--hails='lgc'>='lgc'>--> assumption ='lgc'>='lgc'>--> bad ="trms">worlding
(="ppl">Mulvey's) cinema ='lgc'>--hails='lgc'>='lgc'>--> male protagonist
(="ppl">Butler's) boy/girl ='lgc'>--hails='lgc'>='lgc'>--> gender identity
(="frds">Sina's) تعارف ="nms">Tarof ='lgc'>--hails='lgc'>='lgc'>--> divnity ='qstn'>?='qstn'>?

='strcls'>***(="trms">crafted faithfully='qstn'>?) more potent the ="trms">tropes, the truer the ="trms">story='strcls'>***
(without being distracted by scandals and ="trms"nttrm="metaph,metamorph,metabol,metal">meta-="trms">stories='qstn'>?!)

="trms">stories traffic in ="trms">tropes, figures of speech
(the dogmatic and bizzar idea of) “="trms">trope-free ="trms">communication”

='strcls'>*="trms"nttrm="metaph,metamorph,metabol,metal">metaplasm, remodeling, remolding,,, inverting meanings, transposing the body of ="trms">communication,
(in my graphs, or ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs, what a substitution in a string might change the meaning='qstn'>?)

what is the “troping that makes a fleshly ="trms">difference”='qstn'>?

o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin ="trms">story (='lgc'>='lgc'>='lgc'>~=> establishing o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin) ='lgc'>='lgc'>='lgc'>~=> sober ="trms">scientific report ='lgc'>='lgc'>='lgc'>~=> scales of intelligence ='lgc'>='lgc'>='lgc'>~=> human as master

the “mere” village dog='lgc'>:
="prgrph">-canine Eves surviving in their mitochondrial DNA
="prgrph">-canine Adam through his Y-chromosome legacies

which ="trms"nttrm="metaph,metamorph,metabol,metal">metaplasmic, remodeled versions of ‘name’ could give ="nms">ajayeb's being

(in ="nms">apass I have been against the “what do I want as an artist='qstn'>?” ="trms">question='lgc'>:)
pay attention to significant otherness ='lgc'>=/= reflection of one's intentions

what is the name of the game='qstn'>? complexity, flexibility, opportunism, (="trms">finite ="trms">worlds called='lgc'>:) domestic, ="trms">wild, feral,
='lgc'>[who is naming the ="trms">world what='qstn'>?
="lsts lst1">•accelerationism='lgc'>: “game-over”
="lsts lst1">•capitalism='lgc'>: “resource”
="lsts lst1">•="trms">technophobia='lgc'>: “obsolescence”
="lsts lst1">•="trms">technophilia='lgc'>: “information”
="lsts lst1">•monotheism='lgc'>: “="trms">transition”
="lsts lst1">•="trms">science='lgc'>: “taxa”
="lsts lst1">•multinationalism='lgc'>: “="trms">system”
="lsts lst1">•="trms">modernism='lgc'>: “globe"='lgc'>]

immune ="trms">systems (in ="trms">natureculture) determine where organisms, in="trms"nttrm="cluster,club">cluding people, can live and with whom.

“There is no time or place at which genetics ends and environment begins” ='lgc'>[...='lgc'>]
(="ppl">="ppl">Haraway > ="ppl">="ppl">Gilbert)

“All ="trms">stages of the life ="trms">histories of evolving ="trms">animals had to adapt to eager bacteria colonizing them inside and out.”
To be ="trms">animal is to become-with bacteria


to inhabit an ="trms">inter-subjective ="trms">world, to ="trms">love is about meeting the other in all the fleshly detail of a mortal ="trms">relationship (to wit, first, somehow to learn what this other needs and desires)='lgc'>='lgc'>---permanent search for knowl="trms"nttrm="knowledge,Knowledge">edge of the intimate other, with inevitable comic and tragic mistakes in that quest


thinking about ="trms">animals as “other ="trms">worlds” in a ="trms">science ="trms">fictional sense


="trms">scientifically informed, ="trms">="trms">empirically grounded practice

theory ...still a limited discourse and a rough ="trms">instrument

“who is at home='qstn'>?” ='lgc'>='lgc'>--> ask in respect for all of time who and what are emerging in ="trms">relationship ='lgc'>='lgc'>--> (the ="trms">obligation to ask) who are ="trms">present and who are emergent='qstn'>? ='strcls'>***

(what are our) ="trms">categorical labor
labor of training ='lgc'>='lgc'>--> somehow all the participants of training are remodeled by it
labor of scale-making
(these are ="trms">world-making practices, ="trms">storytellings)

significant otherness-in-connection ='lgc'>=/= intention-ascribing idioms of ="trms">litera="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">anthropo="trms">morphism that sees furry humans in ="trms">animal bodies and ="trms">measures their worth in scales of similarity to the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights-bearing, humanist subjects of Western philosophy and political theory ='lgc'>=='lgc'>=> assign privileges or guardianship (in place of ownership) in a ="trms">modernist great chain of being

='strcls'>*action='lgc'>: beautiful, hard, ="trms">specific, personal;
='lgc'>=/= abstract scales

="trms">differential sensibility ='lgc'>=='qstn'>?='lgc'>=> ="trms">situated emergence ='lgc'>=='qstn'>?='lgc'>=> more livable ="trms">worlds ='lgc'>~ ="trms">ontological choreography

="trms">category of “="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights” don't just exist (preformed to be uncovered,) rather we enter into a ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights ="trms">relationship with an other (="trms">animal or human)='lgc'>='lgc'>--> ="ppl">Hearne's “reciprocal possession”
="prgrph">-morality is a ="trms">species-="trms">specific capacity
='lgc'>~ if i have X, my X has a human (which is me)


="large lg66" stl="font-size:105%"> off-leash and cliff-enclosed ='at'>@="frds scrmbld">Varinia


(="ppl">="ppl">Haraway='lgc'>:) time-space scales co-constituted by human, ="trms">animal, and inanimate ="trms">agencies
="lstsrd">1. evolutionary time (at the level of the planet earth) ='lgc'>='lgc'>--> ="trms">naturalcultural ="trms">species
="lstsrd">2. face-to-face time (at the scale of individual lifetimes) ='lgc'>='lgc'>--> mortal bodies
="lstsrd">3. ="trms">historical time (at the scale of decades, populations, nations)

to tell (detailed ="trms">love and training) ="trms">stories at these levels

this is about distributed ="trms">agencies in “layers of locals and globals,”

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

my ="trms">interests lies really with the ="trms">ecological ="trms">cosmologies in my neighborhood (="nms">iran, old, middle east, far east, ="trms">past, ="trms">present,)
='thdf'>that is why i was ="trms">interested in the ="trms">birds of ="ppl">Attar, pig of san'an, wolf of the pigs, crow of the partridge, and so on.
so things take ="trms">positions in our bigger ="trms">semiotic ="trms">material ="trms">world, there is never just a life ="trms">animal on the plate, the chicken has become killable first through ="trms">linguistic ="trms">interpretive re="trms">presentation ="trms">network of ="trms">semiotic ="trms">relations. so my ="trms">question in the ="trms">birds performance was that how the ="trms">excess of meaning is related in actuality to the removal of corporeality in ="ppl">Attar's non-="trms">birdness Simurgh (سیمرغ) till the chicken in khoresh-e morgh (خورشت مرغ).

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

='lgc'>[="ppl">Scott ="ppl">="ppl">Gilbert='lgc'>]

(all organic beings have been formed on two general laws, ="trms">according to ="ppl">Darwin='lgc'>:)
(1) unity of type and (2) conditions of existence ='lgc'>='lgc'>--> inorganic='qstn'>? fire='qstn'>?
="trms">natural selection ='lgc'>='lgc'>--> adaptation ='lgc'>='lgc'>--> conditions of existence
embryonic homologies ='lgc'>='lgc'>--> unity of type
='lgc'>=='lgc'>=> “descent with modification” (or decent modifications)
='lgc'>[(embryology ='lgc'>=/=) ‘fire’ could transform ="trms">matters, “change” their class, their type and its unity ='lgc'>='lgc'>--> “parvaneh sho!” (پروانه شو) ="ppl">Rumi مولوی wants embryology undermined='qstn'>?='lgc'>]

="large lg74" stl="font-size:134%"> construct phylogenies
(phylogeny ='lgc'>: branching out evolutionarily)


‘Haeckel claimed that ="ppl">Darwin's ideas in="trms"nttrm="cluster,club">cluded the progressive development of ="trms">species. “Development and progress” was what characterized evolution. The explicit as="trms">sociation of evolution with particular political, ="trms">religious, and racial views became the hallmark of Haeckel's career. Haeckel proposed a ="trms">causal parallelism between the embryological development and phylogeny. His “Biogenetic Law” that “="trms">Ontogeny Recapitulates Phylogeny” was based on ='thdf'>the idea that the successive (and to him, progressive) o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of new ="trms">species was based on the same laws as the successive and progressive o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of new embryonic structures. Just as the earlier ="trms">stages of human development developed into the later ="trms">stages, so earlier ="trms">species evolved into the later ones. ="trms">Natural selection would eventually get rid of the earlier ="trms">species. (In the Welträtsel, Haeckel ='lgc'>[1899='lgc'>] would also proclaim that the more evolved humans ='lgc'>[i.e., the Aryans='lgc'>] would out-compete and eliminate the more primitive races.) To Haeckel, the evolution of the ="trms">animal kingdom was the same as individual development not only because the laws behind each were the same but also because the entire ="trms">animal kingdom was an individual. Here, he was harking back to the views of the ="trms">Naturphilosophen of the previous century. In other words, the development of advanced ="trms">species was seen to pass through ="trms">stages re="trms">presented by adult organisms of more primitive ="trms">species.’ (The ="trms">morphogenesis of evolutionary developmental biology)

="trms">inter-cellular di="trms">gestion
="lsts lst1">•the evolution of new features was based on changes in developmental ="trms">stages, not in adult a="trms">stages (='lgc'>='lgc'>--> that's why the developmental ="trms">stage is so important, because mutations happen ='lgc'>='lgc'>--> work with ="trms">children)

="trms">Ontogeny or ="trms">morphogenesis='lgc'>: organism's developmental lifespan
Phylogeny='lgc'>: evolutionary ="trms">historical ="trms">heritable traits

="trms">ontogeny ='lgc'>=='lgc'>=> phylogeny
“="trms">ontogeny does not recapitulate phylogeny='lgc'>: it creates it” (Garstang, 1922; p. 724)


evolution was not so much a branched chain as a ladder

molecular ="trms">systematics

evo-devo (evolutionary developmental biology)

each discipline has='lgc'>:
="prgrph">-its own rules of evidence
="prgrph">-its own professors
="prgrph">-its own journals
="prgrph">-its own ="trms">vocabulary


small genetic changes was not sufficient to generate evolutionary novel structures such as teeth, feathers, cnidocysts or mollusk shells (="ppl">Goldschmidt, 1940) (='lgc'>='lgc'>--> lizards had ="trms">birdness in it ='lgc'>='lgc'>--> potentiality)

(new ="trms">species o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate as) ='strcls'>***hopeful ="trms">monsters='strcls'>***
that result from mutations in developmentally important loci (-macromutations)

="ppl">Goldschmidt='lgc'>: the gene wasn't a locus or an allele. Rather, it was a unit of development

“to convince evolutionists that evolution is not only a statistical genetical problem but also one of the developmental potentialities of organism”

(="ppl">Waddington 1953 claimed='lgc'>:) ...in conventional studies of evolution, the ="trms">animal is considered either as genotype (and studied by geneticists) or as phenotype ='lgc'>[Erscheingungsbild ='lgc'>] (and is studied by taxonomists)
(="ppl">Waddington then kaunched into a) critique of ='thdf'>the notion of “random mutation,” noting that there are developmental constraints placed on what changes are possible.
="lsts lst1">•“we think of development as a cybernetic process, involving stablization through feed-back and other mechanisms.”


(Francois Jacob) “Evolution by tinkering” (sare-ham-bandi سرهم بندی)

(Leigh van Valen 1973) “evolution is the control of development by ="trms">ecology”

phenotypic plasticity
developmental plasticity


organism='lgc'>: an epigenetic ="trms">materialism='strcls'>****** (Hertwig 1894)
(Hertwig con="trms"nttrm="cluster,club">cludes='lgc'>: it has been shown ='lgc'>[...='lgc'>] that much of what Weismann would explain by) determinants within the egg must have cause outside the egg.
='lgc'>[='strcls'>***egg and its outside='lgc'>]
='lgc'>[the ="trms">causality drama is not that which came first, the chicken or the egg, but what inside the egg that has cause outside the egg='lgc'>]


context-dependent sex

genetic assimilation

life ="trms">history strategies

teratology (kaj-rikht-shenasi کج ریخت شناسی‌, naghes-al-khelghe-shenasi ناقص الخلقه شناسی‌)

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re="trms">writing ="trms">technique criteria (of the gene) ='lgc'>[from new biological headquarters='lgc'>]

retro-transposon='lgc'>: a DNA sequence that can change its ="trms">position within a genome, sometimes creating or reversing mutations and altering the cell's genetic identity and genome size
(we have uterus because of bacterial transposons)

intestinal

enzyme, macromolecular biological catalysts, accelerating chemical reaction

using ="trms">hallucinogenic to cure autism (!='qstn'>?)
bacterial ='lgc'>='lgc'>--> ="trms">social

“individual"='lgc'> = an island to be colonized (by bacteria), ='lgc'>[we are='lgc'>] a niche (upon niche (upon niche)) for bacteria

immunall ="trms">agencise are not (has never been) defensive, they selectively in="trms">="trms"nttrm="cluster,club">clusive, they facilitate ="trms">symbiosis, allowing the possibility of microbes become part of the body

co-="trms"nttrm="metaph,metamorph,metabol,metal">metabolism
host-diet

four major ="trms">symbiosis (="trms">symbiotic things) that ruled the planet='lgc'>:
="lstsrd">1. rhizobacteria/legumes for nitrogen fixation
="lstsrd">2. mycorrhizal ="trms">interaction with plant roots and seeds
="lstsrd">3. endophytic fungal protection against dessication
="lstsrd">4. coral reefs and tidal seagrass eco="trms">systems sustain oceanic biodiversity
='lgc'>}='lgc'>--containing='lgc'>='lgc'>--> smaller ="trms">symbiotic webs we call “organism” ='lgc'><='lgc'>==='lgc'>[product of='lgc'>]='lgc'>== (ancient ="trms">symbiosis we call) “cells ='lgc'>+ (ancient ="trms">symbiosis we call) “genomes”



ritual defense of a dissertation, ="trms">matter of opponent

a medical theater of dissection, laid out on table with the working-class barber-surgeons laying bare structures for the disquisition (tafahos تفحص) of the professor ='lgc'>='lgc'>--> (the ways we are in this) ='strcls'>*multi-="trms">imaginative theater='strcls'>* (='lgc'>~ congnitive emotional ="trms">apparatus) ='lgc'>='lgc'>--> infectious joy, the ="trms">situatedness of the joy is infectious

we (should always) work in the context of joy
lost for details (for the fleshiness of ‘this’), not as a general principal or an example for something else

='strcls'>*the tale of detail='strcls'>* ='lgc'>='lgc'>--> a small detail that wrenches the self into something that was not before
(the tale of understanding)

="large lg6" stl="font-size:123%"> ="ppl">="ppl">Gilbert's bio-="trms">sym-="trms">poetic joy ='lgc'>='lgc'>--> knowl="trms"nttrm="knowledge,Knowledge">edge-making

(="ppl">="ppl">Gilbert's) genomic fragment in the picture of ="trms">mutual-benefit life ='lgc'>--='qstn'>?='lgc'>='lgc'>--> metropolitan life insurance company
='lgc'>[='lgc'>='lgc'>--> ='strcls'>*="trms">apparatuses of thinking='strcls'>* have ="trms">thick trading zones between ="trms">ecology and economics up to and in="trms"nttrm="cluster,club">cluding today, that is the mutal adaptation in real ="trms">world, producing problems for us='lgc'>]

(how we go='qstn'>?) from one life-table to another life-table
(='thdf'>for example from mathematics of life insurance to population biology ='lgc'>='lgc'>='lgc'>~=> co-developement of disciplines; 19th century laboratories ='lgc'>+ practices of political economy;)
='lgc'>[="trms">matters of ="trms">historical, economical, manegerial, capital, ='lgc'>]


(protestants that were never burnt enough)


we (always) remain in contamination ='lgc'>[never in innocence ='lgc'>='lgc'>--> be attentive to the ="trms">tropes and will to innocence in each other act text='lgc'>]


in our ="trms">questioning and studies we (must) remain enmeshed, in a ="trms">historical conjunction, in a ="trms">situated way of being “this way” and not “that way”

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

='lgc'>[a kind of='lgc'>] ="trms">writing (not ="trms">writing down)

="trms">writing is an experience of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphic transformation

to discover how to be compromised by ="nms">ajayeb Nameh
the ways we can be ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lured into desiring and trusting it

="large lg54" stl="font-size:124%"> how the assemblages of ="nms">ajayeb generate ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphic transformations in our capacity to ="trms">affect and be ="trms">affected='qstn'>? ='lgc'>='lgc'>--> to feel, think, and ="trms">imagine

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

="nms">ajayeb, a time when transport and itinerary were only myth

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

the sanctity and blessing of Muslim saints was ="trms">integrally linked to local ="trms">ecology and topography

="large lg62" stl="font-size:117%"> that sanctification of ="trms">birds and stones alerts us to an Indic and Islamic vision of humans in which we are not separated from and hierarchically superior to ="trms">nature. Rather, the boundaries that separate stones, ="trms">animals, humans and gods are porous as well as being non-hierarchical='lgc'>--making possible a “lateral” moral aspiration, where ="trms">birds and stones can be moral exemplars for humans.

The ="trms">interlinked sacrality of both ="trms">ecology and ="trms">cosmology, of ‘kudrat’ (='lgc'>~ power of ="trms">nature='qstn'>?) is common to both Hindus and Muslims. ‘Kudrat’ is thus the ="trms">cosmological aspect of north India's Invisible ="trms">Religion.

There is a long Islamic tradition of seeing ="trms">Nature as full of the signs (ayat آیات) of the work and ="trms">presence of God. The Qur'anic verse “Withersoever you turn, there is the Face of God ( Qur'an 2='lgc'>: 115)” has traditionally been ="trms">interpreted by the Sufis as meaning that the “order of ="trms">nature is nothing but the Divine Reality manifesting itself on the plane of ="trms">phenomenal existence (Nasr 1996, 62).”

description of the garden ='lgc'>='lgc'>='lgc'>---- ='lgc'>[accounts of the heaven are filled with descriptions of springs and wells, tanks and streams, gar="trms">dens and trees and flowers='lgc'>] ='lgc'>='lgc'>--> recreating of heaven on earth was tight with ="trms">natural and ="trms">animal life forms


where a text or these texts (="nms">ajayeb's text and ="trms">world) is ='strcls'>*acclaimed='strcls'>*='qstn'>? today and before, by who='qstn'>? Indo-Pakistan sub-continent='qstn'>? South-Asia='qstn'>? Indo-="nms">Iranian regions='qstn'>?
='strcls'>***(='lgc'>[who were the='lgc'>] ="trms">agents through which ‘="trms">natural’ ="trms">responses ='lgc'>[to its impulses='lgc'>] are said to operate='lgc'>[='qstn'>?='lgc'>])

the hierarchy of created things ='lgc'>[...='lgc'>]
apex in the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">righteous man, reaches down into the ="trms">abyss of the inanimate by many gradations (="ppl">Benjamin 1969b, 104)

“undiminished contact with the creatural, even with its petrified, inanimate, lowliest stratum, that of the stone… (Hannsen 2000, 150)”. The ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">righteous man's justice consists of his attentiveness to ="trms">nature, of his giving a hearing to all created things, of understanding the ="trms">language of even of inert, petrified stones. But the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">righteous man, in ="ppl">Benjamin's ="trms">imagination, remains a man. What would he make of Patthar Baba, the stone turned to saint='qstn'>? (="ppl">Anand)

(our sense of) our own ="trms">ecological peril and fragility='lgc'>--our shared fate with our neighbors.

='lgc'>[The ="nms">ajayeb's beings and their neighbors='lgc'>]

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='lgc'>[instead of the struggle against sin (='lgc'>='lgc'>~=='qstn'>? christianity) or the struggle against suffering (='lgc'>='lgc'>~=='qstn'>? Buddhism),='lgc'>] the struggle between (="trms">different) sins

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(the ="trms"nttrm="already,spread">reading of ="nms">ajayeb portraits) the global ='lgc'>[and therefore ='strcls'>*ethical='lgc'>] consciousness (at the end of 12th century middle-south asia, “the east”)

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='lgc'>[="ppl">Martha ="ppl">="ppl">Kenney='lgc'>]

(how not) render ‘="trms">wonder’ a strictly ="trms">historical object(='qstn'>?)
='lgc'>[as basis for building a contemporary ethics='lgc'>]
(="trms">wonder is ="nms">ajib عجیب)


just-so ="trms">story
in ="trms">science and philosophy, a just-so ="trms">story, also called an ad hoc fallacy, is an unverifiable and unfalsifiable ="trms">narrative explanation for a cultural practice, a biological trait, or behavior of humans or other ="trms">animals. (wikipedia)
etiological myths
etiology='lgc'>: the study of ="trms">causation, or o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigination


the politics ="trms">technology and the politics of ="trms">storytelling.


='lgc'>[...='lgc'>] ="trms">Narratives, along with ="trms">literary devices, ="trms">tropes, figures, images and the ="trms">aesthetics of ="trms">language, inhabit and inform even our most re="trms">liable knowl="trms"nttrm="knowledge,Knowledge">edge-making practices.

="trms">storytelling as one of the consequential ="trms">material practices
='lgc'>[="trms">storytelling is ="trms">material practice='lgc'>]

='lgc'>[where there is a ="trms">situated perspectives there is ="trms">storytelling='lgc'>]

it is “practicing generous ="trms"nttrm="already,spread">reading”

and “="trms">technique of re="trms">figuration” ='lgc'>='lgc'>--> create alternative forms of knowl="trms"nttrm="knowledge,Knowledge">edge
='lgc'>[="trms">figuration ='lgc'>~ ="trms">storytelling ="trms">apparatuses='lgc'>]


(="ppl">="ppl">Haraway, Primate Vision)
="lsts lst1">•“Attention to ="trms">narrative is not instead of attention to ="trms">science, ...”
="lsts lst1">•='lgc'>[there is no way that we can='lgc'>] escape the particular pleasures and d="trms"nttrm="danger,stranger">angers embedded in the ="trms">story-laden ="trms">sciences.
="lsts lst1">•='lgc'>[what are the things that='lgc'>] could only be explained by cultural, not ="trms">scientific, genealogies ='lgc'>[='qstn'>?='lgc'>] ='lgc'>='lgc'>--> ideological apparition='lgc'>[s='lgc'>]
="lsts lst1">•Something new was required to account for change; the logic informed a kind of paternal creation myth ='lgc'>[........='lgc'>] unchanging “matrix” for the generative principle of change. (In Zihlman's ="trms">story logic, both gathering and hunting emerged as repatternings, not op="trms">posites, in changed conditions of constraint and opportunity. ="trms">Narratives of both gathering and hunting ways of life produced genders and citizens.)
="lsts lst1">•tool-weapon equation in masculinist ="trms">scientific ="trms">narratives


as careful scrutiny of ="trms">wonders and marvels becomes a mainstay in European intellectual life, 17th century ="trms">natural philosophers began to understand ='strcls'>*="trms">wonder, ='strcls'>*curiosity, and ='strcls'>*attention as cloesly aligned and ="trms">mutually defining.

="trms">epistemological ="trms">beast ="trms">fable

un="trms">natural ="trms">history

knowl="trms"nttrm="knowledge,Knowledge">edge-making practices of other times and places

tracing the web of ="trms">horror and delight

="ppl">Serres reminds us the ="trms">beast ="trms">fable tradition is as much about biomimicry as ="trms">anthropo="trms">morphizing.

finding ways of “going-on together” (="ppl">Verran)

“by experience and by af="trms">finity, some of us begin not with ="trms">Pasteur, but with the ="trms">monster, the outcast” (S. ="ppl">Leigh ="ppl">="ppl">Star)

(="nms">ajayeb's) (politics of) administering discrete objects ='lgc'>='lgc'>='lgc'>----(number ="trms">sys)

(why should we engage in re="trms">figuration='qstn'>?)
(there are always a) multitude of ="trms">agencies un="trms">folding as the ="trms">world is continuously reconfigured (='lgc'>=/= to explain away='lgc'>: when multiple objects are collapsed into one.)
="prgrph">-“Within this dynamic ="trms">world it is impossible to ="trms">imagine that one single ="trms">story or one ="trms">narrative style can capture all of the liveliness and exuberance; ='strcls'>***we need to deploy multiple ="trms">stories about ="trms">agency. Some meticulously ="trms">="trms">empirical, some ="trms">imaginative. Some on the quantum scale, some on the people scale. ="trms">Different ="trms">agential ="trms">narratives enable ="trms">different ways of ="trms">responding and relating.” (="ppl">="ppl">Kenney)

postcolonial moments='lgc'>: “occasions for theorizing, for telling ="trms">differences and samenesses in new ways” (="ppl">Verran)


='at'>#to create ‘aerating’ (tahviyeh تهویه) in ="nms">ajayeb, this in="trms"nttrm="cluster,club">cludes='lgc'>:
/ ="trms">crafting ="trms">translations with ="trms">ontological traction (enghebaz انقباض)
/ building ="trms">="trms">empirical tools that make ="nms">ajayeb's ="trms">translation-work visible ='lgc'>{='at'>#pop-up ="trms">book='lgc'>}
/ ="trms">translation ='lgc'>='lgc'>--> ='strcls'>*reconfigure sameness and ="trms">difference='strcls'>*
/ staying with ="trms">linguistic ="trms">differences (in ="nms">ajayeb) is a way of investigating the ="trms">ontological commitments embedded in ="trms">language.
="lsts lst4">◽="trms">ontological ='lgc'>='lgc'>--> ="trms">worlding ='lgc'>='lgc'>--> how ="trms">language participates in shaping our lived ="trms">worlds in some ways and not others.='strcls'>*** “it is not common for speakers of a ="trms">language to examine what type of ="trms">material objects their ="trms">language commits them to. ='lgc'>[this also my ="trms">question in ="nms">iranian mystic mix,='lgc'>] rather the ="trms">difference will be to notice as difficulty in ="trms">translation.” (="ppl">Verran)

(for me working on ="nms">ajayeb is) ='strcls'>**lingering in the space of difficult ="trms">translations='strcls'>**
='lgc'>=='lgc'>=> making recourse (motevasel shodan be متوسل شدن به) to a ='strcls'>*="trms">world of common referents='strcls'>* (space, time, and ="trms">matter)

='lgc'>[to continue thinking with ="ppl">Verran='lgc'>] on ='strcls'>*durations='strcls'>*, ='strcls'>*extensions='strcls'>*, and ='strcls'>*resistances='strcls'>* (in ="nms">ajayeb's case)
these three foundation objects need not to be saddled with the ="trms">history of Western ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics and do noy require that common ground be located only in Western territory. “Therefore they offer more promise for cross-cultural ="trms">translation than the more conceptually nimble ='lgc'>[tardast تردست, zerang زرنگ ='lgc'>-- like the CEN or google='lgc'>] space, time, and ="trms">matter. Newborn and awkward to our ears, these strange terms announce themselves as ="trms">translation tools.” (="ppl">="ppl">Kenney)

="large lg70" stl="font-size:131%">
(thinking with ="ppl">="ppl">Kenney / ="ppl">Verran='lgc'>:)
workflow on ="nms">ajayeb='lgc'>:
="lstsrd">1- tracing ="trms">social connections (for which subjects is this useful='qstn'>? which ="trms">ecology of practices='qstn'>?)
="lstsrd">2- making ="trms">="trms">equipment ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list (="trms">materials and ="trms">methods, an expanded and complicated version of ="trms">="trms">equipment-="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, providing accounts of the ="trms">material-discursive ="trms">apparatuses that are ="trms">materializing my ="trms">="trms">empirical objects, ='lgc'>=/= exercise in re="trms">presentation or audit hesab-rasi حساب رسی)
3- ="trms">narrating the ="trms">relation (re-="trms">materializing my found ="trms">="trms">empirical objects, re-enacting the objects)


="trms">interpretive ="trms">cosmology

(="nms">ajayeb's objects,) “They re="trms">present ="trms">different ="trms">storytelling practices that contribute to ="trms">different kinds of ="trms">worldings.” ='lgc'>[...='lgc'>] (through my engagement,) “They stimulate more com="trms">positions and decom="trms">positions='lgc'>--="trms">stories that ="trms">narrate ="trms">different beings and ="trms">different doings, none of which can claim final ="trms">ontological ="trms">authority, but that each to ="trms">different (ontic) work” (hopefully!)
="prgrph">-="trms">worlding='lgc'>: a choreography that generates ="trms">ontologies (="ppl">Thompson) ='lgc'>--&='lgc'>='lgc'>--> there is no self without a ="trms">world (="ppl">Carson)
="prgrph">-not as a voyeur or ="trms">anthropologist, but breathe in the ="trms">density and com="trms">position of their atmospheres
(people='lgc'> = ="trms">worlds)

ontic (hasti mojud-shenakhti هستی‌ موجود شناختی‌)='lgc'>: “factual” existence as ='lgc'>=/= ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical ="trms">ontologic existence)

='lgc'>[="trms">ontological ="trms">interferences in ontic='lgc'>--='lgc'>{regular existence, ="trms">difference in little beings='lgc'>} for example, ontic is when we ask what time it is, and the answer is on the clock. (snafu is ontic, aporia ="trms">ontological='strcls'>*) when the ontic is disrupted ='lgc'>=='lgc'>=> you have a “day off,” all ="trms">sort of things can invade and open up, demons come out, there is a suspension of ontic time, a (="ppl">Heideggerian) holiday='lgc'>]

(="ppl">Verran) ='lgc'>[number are='lgc'>] “always ="trms"nttrm="already,spread">ready to actively re-exist when we do the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right actions and say the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right words.” (can i do that with ="nms">ajayeb's objects='qstn'>? how='qstn'>?)
“The moon rose above the river” (en) ='lgc'><='lgc'>='lgc'>--> “upward behind the onstreaming it mooned” (Tlon, a ="trms">language by Borges with no nouns, only ="trms">verbs)

(in old ="nms">Iran, there is a ="trms">measurement of time based on sa'd سعد and nahs نحس, the time of benevolent spirits and so on. the ="trms">sensuous time, ="trms">measurement is ="trms">affect)


knowl="trms"nttrm="knowledge,Knowledge">edge industry or “="trms">scientific factory”

how academic labor was implicated in capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">systems and contemporary forms of knowl="trms"nttrm="knowledge,Knowledge">edge/power

="large lg70" stl="font-size:102%"> “ruse” (hile حیله, makr مکر, neyrang نیرنگ) ='lgc'>='lgc'>--> my tool in work on ="nms">ajayeb='qstn'>? -//-='lgc'>[مکر زنان ,گربه نره و روباه مکار, minorities as="trms">sociated with this accent='lgc'>: women, ="trms">animals, machines,='lgc'>] ='lgc'>[ruse in Kelile Demne کلیله و دمنه='lgc'>]
ruse='lgc'>: a set of small, mostly unconscious tactics by which workers resist capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">systems (="trms">writing ="trms">love letters on company's time, factory workers who takes a scrap of fabric home for his ="trms">children to play with, etc.)
="prgrph">-“='lgc'>[h='lgc'>]ow to subvert the laws of the “="trms">scientific factory” through gift-giving, solidarity, and free exchange even when bosses and colleagues will not turn a blind eye” (="ppl">de Certeau)

(how to='qstn'>?) collectively ="trms">crafting critiques, commitments, ="trms">stories, and actions (in the ="trms">density and com="trms">position of ="nms">ajayeb's atmospheres)
="prgrph">-feeling out their “rhythms, valences, moods, sensations, tempos” (="ppl">="ppl">Stewart)
="prgrph">-“real and virtual ="trms">worlds, future and ="trms">past ="trms">worlds, ="trms">fictional and theoretical ="trms">worlds, always happening and happening and happening” (="ppl">="ppl">Kenney)


talking is also thinking


speculative valences (zarfiat ظرفیت) of ="trms">wonder ='lgc'>='lgc'>--> (through ="trms">wonder, which) ="trms">response-abilities are activated (='qstn'>?)

="nms">ajayeb is ="trms">crafted ="trms">responsive ="trms">stories about life ='lgc'>='lgc'>--> ="trms">question of ="trms">responsibility ='lgc'>='lgc'>--> what kind of ="trms">responsibilities are activated in the SF ="trms">worlding (in="trms"nttrm="cluster,club">cluding ="trms"nttrm="already,spread">reading it now) of ="nms">ajayeb='qstn'>?


(work on ="nms">ajayeb is about a practice of ='lgc'>[="trms">writing='lgc'>] ="trms">history as) ='strcls'>*="trms">worlding the ="trms">past='strcls'>*, to take the alterity of the ="trms">past ="trms">seriously and to be moved by textual encounter
="prgrph">-how can we not be subsumed by the sameness of the here-and-now='qstn'>? (collapsing of ="trms">difference into sameness)
(='mywrk'>my work on ="nms">ajayeb is about) learning to tell better ="trms">stories about the ="trms">past='strcls'>*
='strcls'>*="trms">writing ='lgc'>='lgc'>~= (="trms">wonder='lgc'>:) a careful attention to ="trms">differences in the practice of ="trms">worlding the ="trms">past. (="trms">demanding like a cat walking on our keyboard, ="trms">interrupting you ='lgc'>[="ppl">="ppl">Kenney='lgc'>])

(digital ="trms"nttrm="already,spread">reading practices of) ="trms">data mining ='lgc'>=/= ="trms"nttrm="already,spread">reading for the reactions of an implicit ="trms"nttrm="already,spread">reader ='lgc'>='lgc'>--> what the scholar of ="nms">ajayeb (in the medieval) might have felt='qstn'>?


="nms">="nms">ajayebnameh is grounded in the ="trms">history and ="trms">materiality of ="trms">scientific practices='lgc'>:
“="trms">Nature is neither knowable ...nor unknowable ...="trms">Nature is that about which ‘relevant knowl="trms"nttrm="knowledge,Knowledge">edge’ may be produced. If we pay due attention to it, we can learn, discern ="trms">relations, and multiply entities and ratios.” (="ppl">="ppl">Stengers 2011)

eliminativism='lgc'>: the belief that one ="trms">story or one set of practices (usually called rational or ="trms">scientific) can explain ="trms">nature.

a ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list understanding of ="nms">ajayeb ="trms">demands an ="trms">interpretive adventure of how, with ="trms">matter (in ="ppl">="ppl">Stengersian way), we get sensitivity, life, ="trms">memory, consciousness, passions and thought... ='lgc'>=/= inert or mechanistic notion of ="trms">matter

which ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors ="trms">stage ="trms">nature as “witty ="trms">agent and actor”='qstn'>?

speculative commitment ='lgc'>='lgc'>--> learn how to relate ="trms">differently ='lgc'>='lgc'>='lgc'>~-> (help us) name what we are doing in new and useful ways='strcls'>**** (="ppl">Verran)
the egg from outside it doesn't seem to be doing anything ='lgc'>='lgc'>--> to give the egg the power to challenge (our) well-defined ="trms">categories
="prgrph">-how can we relate to the egg without breaking it='qstn'>? (="trms">ontological ='lgc'>+ ethical) ='lgc'>='lgc'>--> ='strcls'>*="trms">pragmatism='strcls'>*='lgc'>: an art of consequences, an art of paying attention ='lgc'>=/= the logic of the omelet justifying cracked eggs


="nms">ajayeb is all about the ='strcls'>***="trms">staging of ="trms">nature='strcls'>***
='lgc'>{="ppl">="ppl">Latour:='lgc'>} reductionism offer an enormously ‘useful’ handle to allow ="trms">scientists to insert their ="trms">instrumentarium, their paradigms and produce a long series of practical effects.
(efficient handles ='lgc'>=/= ="trms">staging of ="trms">nature)

we must learn to tell trickster ="trms">stories ='lgc'>{a speculative sense that activates possibilities for thinking, feeling, and knowing within coyote ="trms">nature ='lgc'>=/= a closed conception of “reality itself"='lgc'>} OR ELSE we will end up settling for a rather vague version of what physics claim to be reality ='lgc'>[='lgc'>='lgc'>~= a ="trms">generalized (='lgc'>=='lgc'>=> irrelevant='qstn'>?) version of a ="trms">specific form of ="trms">authoritative knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>--> that which “simplifies away our ="trms">world in terms of idea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list judgments about what would ultimately ="trms">matter and what does not” (, ="ppl">="ppl">Stengers)='lgc'>] ='lgc'>='lgc'>='lgc'>='lgc'>----> (who has ='qstn'>?) the power to explain, (who/what decides what kind is ='qstn'>?) relevant knowl="trms"nttrm="knowledge,Knowledge">edge


='lgc'>[="ppl">="ppl">Stengers='lgc'>] (="trms">wonder has everything to do with ="trms">stories,) ="trms">wonder in="trms">cites ="trms">storytelling
1 ='lgc'>='lgc'>--> importance of ="trms">narratives in our knowl="trms"nttrm="knowledge,Knowledge">edge-making practices
2 ='lgc'>='lgc'>--> politically robust ="trms">narratives (that ="trms">world us ="trms">differently)


can the ="trms">ontological be addressed without the ethical='qstn'>?
(feminism's answer is ‘no’) ='lgc'>='lgc'>--> a ="trms">materialism that is immediately ="trms">ontological, ="trms">epistemological, and ethical (='lgc'>=/=='qstn'>? ="ppl">Delanda's ="trms">materialism)

="nms">ajayeb (='lgc'>+ ='mywrk'>my work on it ='qstn'>?) is a ="trms">pragmatic project to fabricate a ="trms">different kind of knowl="trms"nttrm="knowledge,Knowledge">edge assemblage (="ppl">="ppl">Stengers > ="ppl">="ppl">Kenney > ="frds">Sina)
='lgc'>=/= (21st century) logics of capitalism
='lgc'>=/= toxic ="trms">categories of ="trms">modernity


i need (to learn) an inviting ="trms">rhetoric


(="ppl">Roughgarden)
(='lgc'>[focus narrowly on='lgc'>] sexual selection ='lgc'>=/=) ="trms">social selection ='lgc'>: “...selection for, and in the context of, the ="trms">social infrastructure of a ="trms">species within which offspring are produced and reared”

co-parenting, ="trms">animal friendships, same-sex sex, non-reproductive sex, and other reproductive ="trms">social behaviors

='strcls'>*physio-="trms">semiotics='lgc'>: physical traits that have ="trms">social functions, that ="trms">communicate to other ="trms">members of the ="trms">social group

(="ppl">Darwin sexual selection ='lgc'>: claims that in humans, men are more jealous about sexual infidelity of their partners, whereas woman are more jealous of emotional infidelity. their theories based on a sexual conflict model, is that this is an evolutionary adaptation that helps males ensure that they raise their own offspring and helps females ensure that the males will stick around to provide for their ="trms">children.) ='lgc'>='lgc'>--> is there another ="trms">story='qstn'>? (this is a speculative ='lgc'>+ ="trms">="trms">empirical ="trms">question) ='lgc'>='lgc'>--> multiple evolutionary ="trms">stories are possible

(="ppl">Roughgarden ="trms">demands) a more ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous ="trms">relationship between ="trms">narrative and evidence (='lgc'>=/= prevalence of studies where the “='lgc'>[raw='lgc'>] ="trms">data are mined to effect an appearance of the confirmation of ='lgc'>[a single='lgc'>] hypothesis”) ='lgc'>='lgc'>='lgc'>----she returns to the most potent ="trms">fables of sexual selection and re-tells them ='lgc'>='lgc'>--> these new ="trms">stories make real ="trms">species-shaping ="trms">difference by contributing to the ="trms">social infrastructure within which offspring are produced and reared

='strcls'>***how many plots can the ="trms">data hold='qstn'>?='strcls'>*** ='lgc'>='lgc'>--> ="trms">pragmatic='lgc'>='lgc'>---the answer is many not in="trms">finite ='lgc'>[="ppl">Strathern='lgc'>: “more than one but less than many"='lgc'>]
="prgrph">-practices of ='strcls'>*doing accuracy='strcls'>* ='lgc'>='lgc'>--> ="trms">storytellers
="trms">relationships between ="trms">story and evidence ='lgc'>='lgc'>--> an invitation to invent new forms of accuracy that might be unfamiliar or awkward but could be ="trms">epistemologically ="trms">narrativelly politically generative (="ppl">="ppl">Kenney)
(sometimes='lgc'>: ="trms">story ='lgc'>=='lgc'>=> ="trms">data) the work to ="trms">craft just one good ="trms">story from the chaos of the ="trms">data is (not only political challenge ='at'>@="frds scrmbld">Jassem, but also) an ="trms">epistemological challenge



(Lynn ="ppl">="ppl">Margulis)
='strcls'>*endo="trms">symbiosis='lgc'>: the theory that eukaryotic cells evolved by incorporating free-swimming bacteria, which later became organelles (cell organ) such as plastids and mitochondria
(ladder ='lgc'>=/=) horizontal gene transfer ='lgc'>: that the evolution and speciation are driven not by random genetic mutation and ="trms">natural selection, but by ="trms">symbiogenesis.

="ppl">="ppl">Margulis's attention to bacteria rather than attention to ="trms">animals ='lgc'>=='lgc'>=> ="trms">different research ="trms">questions and ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors, and ="trms">different ="trms">="trms">empirical objects

(her scholarly ="trms">crafts are amazing='lgc'>:) “was the moon that pulled the tide of life from its oceanic depths to dry land and up into the air.” (1998)

/="trms">science is an ="trms">interpretative adventure

(="ppl">="ppl">Margulis's insight into) the ="trms">history of consciousness ='lgc'>='lgc'>--> the components that fused in ="trms">symbiogenesis are al="trms"nttrm="already,spread">ready conscious entities='strcls'>***, al="trms"nttrm="already,spread">ready able to sense light and motion ='lgc'>='lgc'>--> we are made through our endo="trms">symbiotic ="trms">histories ='lgc'>: our own “sensitivities to wafting (nasim نسیم) plant scents, tasty salted mixtures, police cruiser sirens, ="trms">loving touches and star light” (2005)
='lgc'>[...='lgc'>] “These avant guard cells of the nasal passages, the taste buds, the inner ear, the touch receptors in the skin and the retinal rods and cones all have in common the ="trms">presence at their tips of projections (‘cell processes’) called cilia.”
='lgc'>[...='lgc'>] “The spirochete group of bacteria in="trms"nttrm="cluster,club">cludes many harmless mud-dwellers but it also contains a few scary freaks='lgc'>: the treponeme of syphilis and the borrelias of Lyme disease. We ="trms">animals got our exquisite ability to sense our surroundings='lgc'>--to tell light from dark, noise from silence, motion from stillness and fresh water from brackish brine='lgc'>--from a kind of bacterium whose relatives we despise.”

re-thinking consciousness

(="ppl">="ppl">Kenney) ="ppl">="ppl">Margulis's speculations='lgc'>: they ="trms">mattered, they ="trms">worlded, they gathered

(="ppl">Williamson='lgc'>:) larvae and adult insects of the same ="trms">species do not have a common ="trms">ancestor(!)
(how ='qstn'>?, the capacity for) drastic ="trms">morphological change ='lgc'>='lgc'>--> what would it be like to emerge as a moth with a new body, a new sensorium, with your caterpillar-self only a genomic ="trms">memory='qstn'>?
reincarnation from one ="trms">species to another

(need less='qstn'>?) just-so ="trms">stories ='lgc'>='lgc'>--> facts to live with
(need more='qstn'>?) what-if ="trms">stories ='lgc'>='lgc'>--> speculations to savor ='lgc'>--(gives taste to)='lgc'>='lgc'>--> ='strcls'>*paradigms='strcls'>* ='lgc'>='lgc'>--> incommensurable ways of seeing the ="trms">world and practicing ="trms">science in it (="ppl">Kohn) ='lgc'>='lgc'>--> seeds for sowing ="trms">worlds (="ppl">="ppl">Haraway) ='lgc'>='lgc'>~='lgc'>='lgc'>--> possibilities for thinking life='strcls'>***

(="ppl">="ppl">Kenney's proposal of) “bureau of what-if ="trms">stories”
(='lgc'>='lgc'>--> ="trms">Fables of Attention - ="trms">Wonder in Feminist Theory and ="trms">Scientific Practice 2013)

(="ppl">="ppl">Margulis's) holobiont='lgc'>: multicellular eukaryotes plus their colonies of persistent ="trms">symbionts


="nms">ajayeb's ="trms">craft and undisciplined tradition can be called ="trms">="trms">empirical, it is an ='thdf'>example of an archival research (done by ="trms">historian.) i wan to highlight the ="trms">aesthetic quality of this activity.
='strcls'>*="trms">aesthetics='lgc'>: how elements are arranged together, how they are ="trms">composed, how they are brought into ="trms">relation in the space of a text (="ppl">="ppl">Kenney > ="ppl">="ppl">Latour, ="ppl">="ppl">Stengers, Bellacasa) (='lgc'>='lgc'>--> ="ppl">La Guin's bag, bundle) ='lgc'>}='lgc'>='lgc'>--> ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs
='strcls'>**="trms">aesthetics are political because they do consequential ="trms">relational work='strcls'>**

novels, ="trms">poetry, feminist theory, speculative ="trms">fiction, ="trms">bestiary ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">categories='lgc'>--these genres of com="trms">position ='strcls'>*gather together='strcls'>* and ='strcls'>*="trms">stage='strcls'>* their “="trms">matters of care” in ways that perform ="trms">relations between things and teach their ="trms"nttrm="already,spread">readers to inhabit sometimes unfamiliar, ="trms">agential ="trms">world. they are practices of sf ="trms">worlding.

="trms">fiction ='lgc'>=='lgc'>=> attitude ='lgc'>='lgc'>--> holds things

(emphasis on) ="trms">worlds that come together through dispersal (vofur وفور), induction (makesh مکش), volatility (farar فرّار), toxicity, drift,

the power that comes with ‘other’ (time/place of) styles of ="trms">composing

(='strcls'>*="trms">bestiary is ="trms">agential ="trms">world='strcls'>*, that's why it is so ="trms">interesting when you are available to it as a ="trms">child. i am drawn to it ='lgc'>='lgc'>--> ="trms">agency ="trms">bestiary sets to betray the ="trms">anthropocentric binary='lgc'>: “active human ='lgc'>=/= passive ="trms">nature”)
(how to tell='qstn'>?) faithful and fantastic ="trms">stories ='lgc'>=='lgc'>=> better companion ="trms">species

='strcls'>*a shift in humanities scholarship
(feminist ="trms">science studies, the post humanities, the ="trms">ecological humanities, ="trms">animal studies, queer theory,) humanities scholars have re="trms">presented their ="trms">matters of care with an ="trms">aesthetic (and therefore political) commitment to ="trms">narrating ="trms">stories with an emphasis on the ="trms">relationality among ="trms">agencies, forces, ="trms">phenomena, and entities usually kept separate, in the background, or out of the ="trms">story altogether (lde a Bellacasa)
='lgc'>='lgc'>--> redistribution of ="trms">agencies
political stake ='lgc'>=='lgc'>=> ="trms">aesthetic tactics

="large lg54" stl="font-size:109%"> ="trms">poet laureates of queer ="trms">animacies
“malek-o-sho'ara-e atefiate mahsus-e edrakat-e zende” (ملک الشعرا عاطفیات محسوس ادراکات زنده)

(="trms">animacy='lgc'>: Usually, ="trms">animacy has to do with how alive or how sentient a noun is. In general, personal pronouns have the highest ="trms">animacy, the first-person being the highest among them. Other humans follow them, and ="trms">animals, plants, ="trms">natural forces such as winds, concrete things, and abstract things follow in this order; however, ="trms">according to the spiritual beliefs of the people whose ="trms">language possesses an ="trms">animacy hierarchy, deities, spirits, or certain types of ="trms">animal or plant may be ranked very highly in the hierarchy.)

='strcls'>**="trms">animacy ="trms">stories ='lgc'>='lgc'>--> multitude of ="trms">agencies
(what are the contemporary ="nms">ajayeb ="trms">animacy ="trms">stories='qstn'>?


(neo-="ppl">Darwinian's) standard evolutionary accounts of encounter between ="trms">species (in terms of “sexual deception”) ='lgc'>=='lgc'>=> individuation, competition, efficiency ='lgc'>='lgc'>--> capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list and military values (, economic ="trms">tropes)
='lgc'>=='lgc'>=> disenchanted “="trms">ecologies, populated by blind, reactive automations”

evolutionary ="trms">stories ='lgc'>=/= involutionary ="trms">stories ='lgc'>='lgc'>--> organisms become ='strcls'>*involved='strcls'>* with one another's lives

(involution, pich-dar پیچدار, act or an instance of en="trms">folding or entangling, an inward curvature or penetration; a function, transformation, or operator that is equal to its inverse, i.e. which gives the identity when applied to itself.)

“="trms">mimetic ="trms">relations among plants and ="trms">animals take shape in the ="trms">thickness of the space between bodies, where ="trms">affect and sensations are ='strcls'>*transduced='strcls'>* through ='strcls'>*ex="trms">citable='strcls'>* tissues” (Myers ='and'>& Hustak)='lgc'>='lgc'>--> ="trms">affective ="trms">ecologies, intimate encounters, ="trms">articulate orchids


(on ="nms">ajayeb,) ='strcls'>***creating sticky new attachment sites for thinking (human/nonhuman ="trms">relations)='strcls'>***
='at'>#='at'>#='at'>#learning multiple ="trms">writing tactics='lgc'>:
="lsts lst1">•="trms">thick description
="lsts lst1">•refiguring
="lsts lst1">•="trms"nttrm="already,spread">reading against the grain
="lsts lst1">•="trms">citational poaching (shekar-e gheir-mojaz شکار غیر مجاز) (also, i am trying to quote Muhammad, ="ppl">Sa'di, ="nms">ajayeb, the ="trms">bird sometimes, and something is called in)
="lsts lst1">•speculative ="trms">fiction
="lsts lst1">•
='lgc'>=='lgc'>=> to move/draw myself and my ="trms"nttrm="already,spread">reader into my ="trms">matter of care


project of ='strcls'>*="trms">narrative remediation='strcls'>*, to re-="trms">story, to ="trms">stage ="trms">matters of care ="trms">differently

(biological) ‘resilience’ is a tricky thing to ="trms">narrate in ‘="trms">relational ="trms">worlds’ (='lgc'>=/= military ="trms">world) abounding with transforming and transformative ="trms">agencies='strcls'>***

to meet the future organisms that we are becoming (="ppl">="ppl">Hayward) ='lgc'>='lgc'>--> ="trms">stories that figure us as='lgc'>: ='lgc'>{constituted, contaminated, vulnerable, ="trms">agential, creative, expressive,='lgc'>}='lgc'>='lgc'>--> all at the same time; (how to hold them all together='qstn'>?)

(="ppl">Stryker > ="ppl">="ppl">Haraway > ="ppl">="ppl">Hayward > ="ppl">="ppl">Kenney > ="frds">Sina > ="nms">Cinderella)
='strcls'>***so much that constitutes me I did not choose, but, now constituted, I feel myself in a place of ="trms">agency='strcls'>*** ='lgc'>='lgc'>='lgc'>='lgc'>----> (my) ="trms">ontological ="trms">obligation ='lgc'>{="trms">ontology='lgc'>: what there is and what debts we owe to it='lgc'>}='lgc'>='lgc'>--> ='strcls'>*involutionary ="trms">storytelling='strcls'>* (='lgc'>='lgc'>~/='lgc'>->='qstn'>? involuntary ="trms">storytelling)

="large lg10" stl="font-size:114%"> ='lgc'>='lgc'>--> lives, ="trms">affects, and bodies of organisms='lgc'>: “energetic forces, coextensive overlappings, shared milieus make ="trms">species; ="trms">species are ="trms">sensuous ="trms">responses” ='strcls'>**="ppl">="ppl">Hayward

thinking with ="trms">animals ='lgc'>: ='lgc'>{figural ='lgc'>+ ="trms">literal='lgc'>}
spiders, rats, ...

“the ="trms">transitioning body is also a gossamer outstretch of homeliness, energetic force or potential, a discursive pulse, a throb of sensations distributed across sensoriums, spaces, and times, delimiting territory but also sensing zones, places, and coherences.”

criticism='lgc'> = speculative fantasy

undoing the eye's property of vision (Kelley and ="ppl">="ppl">Hayward)


(='lgc'>[my account of='lgc'>] ="nms">ajayeb's ="trms">stories are) moral tales that model an ="trms">ecological attention to ="trms">relationality, vulnerability, and resilience ='lgc'>=='lgc'>=> living well in a ="trms">world contaminated (by all ="trms">sorts of ="trms">linguistic and chemical ="trms">animacies)


='strcls'>*traumatic hope='strcls'>*
(="ppl">Sedgwick='lgc'>: the reparatively ="trms">positioned ="trms"nttrm="already,spread">reader tries to recognize the fragments and part-objects she encounters or creates ='lgc'>='lgc'>~= what i am doing)

why tell ="trms">stories like this, when there are only more and more openings and no bottom lines='qstn'>? ='lgc'>='lgc'>--> because there are quite de="trms">finite ="trms">response-abilities that are strengthened in such ="trms">stories (="ppl">La Guin > ="ppl">="ppl">Haraway > ="ppl">="ppl">Kenney)

bottomless ="trms">story ='lgc'>=='lgc'>=> ="trms">response-ability (an enabling of ="trms">responsiveness within particular relatings='lgc'>--Schrader 2010)

not only human call ='and'>& not only human ="trms">respond ='lgc'>='lgc'>--> the ="trms">world is full of “pro="trms">positions” (waiting to be registered by ="trms">interested bodies) ='lgc'>[yes we need to produce ‘="trms">interested bodies'='lgc'>]

“="trms">fables of ="trms">response-ability draw our attention to who is ="trms">interested and who is made ="trms">articulate in the ="trms">apparatuses and ="trms">ecologies we live inside.” (="ppl">="ppl">Kenney)='strcls'>*****

what is a ="trms">narrative good for if it doesn't improve the quality of companionship (between human and nonhuman)='qstn'>? if it doesn't generate new sensitivities and enable ="trms">different patterns of ="trms">responsiveness='qstn'>?

="trms">stories of ="trms">relationship ='lgc'>=='lgc'>=> enlarge our thinking ='lgc'>[='lgc'>=/= raising awareness='lgc'>]
these ="trms">stories cannot known in advance ='lgc'>='lgc'>--> note on ="trms">fable ='at'>#workshop, when you are ex="trms">cited about an assigned ="trms"nttrm="already,spread">reading in a ="trms">specific way only to find out that the participants connect or disconnect to something i don't notice


='strcls'>*="trms">wonder, a mode of attention to='lgc'>:
="lsts lst1">•the perpetual newness of the ="trms">present (="ppl">I="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigaray)
="lsts lst1">•the other-="trms">worldliness of the ="trms">past (="ppl">Bynum)
="lsts lst1">•the ="trms">aesthetics and politics of sf ="trms">worlding that generate sensitivities for ="trms">worlds-to-come (="ppl">="ppl">Stengers/="ppl">="ppl">Haraway)

latent possible ="trms">worlds='lgc'>:
='strcls'>* could-have-beens
='strcls'>* almost-weres
='strcls'>* yet-to-comes


='strcls'>*ornamentation ='lgc'>='lgc'>--> (inducing) ="trms">wonder ='lgc'>+ (connection with) divine
="prgrph">-rich ornamentation ='lgc'>='lgc'>--> honor something with our time, care, and attention
="prgrph">-‘en="trms">coding’ a ="trms">writing requires time and attention, decryption ='lgc'>=='lgc'>=> value and meaning
mystery of the undecipherable ='lgc'>=='lgc'>=> occult knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>{in a ="trms">book that enrolls and transforms ="trms">religious motifs, the experience of ="trms"nttrm="already,spread">reading (or rather not ="trms"nttrm="already,spread">reading) ...evokes the power of occult knowl="trms"nttrm="knowledge,Knowledge">edge, the power of that which is hidden. (="ppl">="ppl">Kenney)='lgc'>}

occult knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'><='lgc'>='lgc'>--> mystery ='lgc'><='lgc'>='lgc'>--> enchantment ='lgc'><='lgc'>='lgc'>--> ornamentation ='lgc'><='lgc'>='lgc'>--> illumination (='lgc'>=/= elucidate, tozihe shafaf توضیح شفاف) ='lgc'><='lgc'>='lgc'>--> ="trms">wonder


='strcls'>***bibliographic ="trms">aesthetics are arts of enchantment, vectors for the trans="trms">mission of value and meaning='strcls'>***

why think and ="trms">write with the ="trms">aesthetic='qstn'>?

="trms">book as an object='qstn'>? ="trms">writing as a practice='qstn'>? ="trms"nttrm="already,spread">reading as ="trms">world-making='qstn'>?='strcls'>***

(to feel) the effect of (our own) ="trms">language

art='lgc'>: “="trms">ontological theater” (='lgc'>=/=='qstn'>? ‘="trms">linguistic turn’ ='lgc'>{='lgc'>='lgc'>--> ="frds scrmbld">Marialena's remark on The Pillow ="trms">Book, that the film don't care about what is being ="trms">written. she is a ="trms">child of the ="trms">linguistic turn='qstn'>?='lgc'>})
(='lgc'>=/= “return to reality” ='lgc'>: “the ="trms">ontological turn”)
(='lgc'>=/= ="trms">language as “a necessary evil,” ="trms">aesthetics characterized as the main ="trms">instrument of ideological mystification)
='lgc'>~ learn to trust objects figured in unfamiliar ways='strcls'>* (, my bow and arrow='qstn'>?)
='lgc'>[both ="ppl">="ppl">Haraway (“="trms">material-="trms">semiotic”) and ="ppl">="ppl">Barad (“="trms">material-discursive”) are working against this kind of split between ="trms">language and reality, both in the level of analysis (of one's object) and com="trms">position (of one's ="trms">book)='lgc'>]


='strcls'>**where do our power come from if not from evidence='qstn'>?='strcls'>** (='at'>@="frds scrmbld">Seba)
='lgc'>='lgc'>--> the ='strcls'>*specter of deception='strcls'>* (it happened when i used ="trms">aesthetics in my ="trms">questions in my excursion at ="frds scrmbld">Vladimir's block, my peers thinking “what if we are beguiled='qstn'>?” ='lgc'>='lgc'>--> the suspicious refrains of “trust no one”) ='lgc'>=/= “attentive ="trms">wondering care” (="ppl">Bynum)

='strcls'>*** to tell enchanted ="trms">stories ='lgc'>='lgc'>--> ='lgc'><='lgc'>== we must struggle against the fear of being tricked ='strcls'>***
="prgrph">-this fear of being tricked ='lgc'>=='lgc'>=> ="ppl">Descartes’ ="trms">beast-machine hypothesis (against nonhuman ="trms">agency) ='lgc'>: the clockwork ="trms">animal and gods; a site where ="trms">animality and ="trms">technicity were collapsed and both were rendered as deceptive.
="prgrph">-="ppl">Descartes’ ="trms">beast-machine ="trms">anxieties are still with us. (being duped by the) trickster ="trms">agencies of ="trms">animal-like automata='lgc'>--="trms">animals, spirits, and ="trms">technologies have dubious ="trms">agencies.


(='mywrk'>my work on ="nms">ajayeb hopefully,) is about cultivating ="trms">wild facts, to be at risk with our ="trms">craft, creating beautiful objects that give charismatic form to their ="trms">matters of care


i don't know in advance, how ="trms">stories and words will flow through us ='lgc'>='lgc'>--> i have to learn ="trms">pragmatic experimentation with magic, words and ideas='lgc'>: ='lgc'>[='at'>#="nms">ppp='lgc'>]
="lsts lst1">•="trms">poetry ='lgc'>='lgc'>--> to do with the art of ="trms">language
="lsts lst1">•="trms">poiesis ='lgc'>='lgc'>--> process of creation
="lsts lst1">•="trms">poetics ='lgc'>='lgc'>--> ="trms">questions of com="trms">position and form
='lgc'>}='lgc'>--(attention to)='lgc'>='lgc'>--> form ='lgc'>+ com="trms">position ='lgc'>+ influence

“i am rubied by your attention”
(ruby='lgc'>: yaghute sorkh یاقوت سرخ) ='lgc'>='lgc'>='lgc'>~-> to describe the effect of an encounter between two

...shifting ="trms">verbs to nouns and nouns to ="trms">verb ='lgc'>}='lgc'>='lgc'>--> practical

='strcls'>*="trms">relational properties of ="trms">language='lgc'>:
="lsts lst1">•="trms">viscosity (chasbandegi چسبند‌گی)
="lsts lst1">•conductivity
="lsts lst1">•velocity
(='lgc'>=/= daunting)
 ="prgrph prgrph2">-collective
 ="prgrph prgrph2">-exploratory
 ="prgrph prgrph2">-supportive


(what to do with) the unavoidable ="trms">childishness (and girlish) of ="trms">wonder and of ="trms">fables
="prgrph">-does ="trms">wonder need to grow up='qstn'>?

there is a risk that that which awakens our ="trms">epistemological appetite will ultimately be unfriendly, unseemly, unsophisticated, unsuitable
="lsts lst1">•="trms">wonder goes beyond what is suitable (="ppl">I="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigaray,) even threatens our status as “="trms">serious, adult thinkers” (="ppl">="ppl">Stengers)
hoax ='lgc'>=='lgc'>=> compels us to do work that is sober and bound closer to reality

the bifurcation of ="trms">childhood and adulthood gets in the way of thinking
="prgrph">-the ="trms">child/adult divide as an “achievement” of the Vicorian Era

the context of my ="nms">ajayeb='lgc'>:
“The ="trms">Science War”
="trms">epistemological ="trms">differences between ="trms">sciences

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='lgc'>[Lorraine J. ="ppl">Daston='lgc'>]

the evolving collective sensibility of ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists

objective order and subjective sensibility

...celestial apparitions, ="trms">monsters,

how ="trms">wonder and ="trms">wonders fortified princely power, rewove the texture of ="trms">scientific experience, and shaped the sensibility of intellectuals

(webs of cultural significance, ="trms">material practices, and theoretical derivations)

(cultivate a distinctive ="trms">scientific self wherein knowing and knower converge) ="ppl">="ppl">Galison

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='strcls'>*passion maintains a path between (='lgc'>--corporal impressions and movements toward an object)='lgc'>:
philosophers ='lgc'><='lgc'>='lgc'>='lgc'>='lgc'>----> physicists
="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical research ='lgc'><='lgc'>='lgc'>='lgc'>='lgc'>----> ="trms">cosmological research
transcendental ='lgc'><='lgc'>='lgc'>='lgc'>='lgc'>----> ="trms">="trms">empirical

architecture of ideality ='lgc'>: (="trms">sociofamilial) stratification of desire ='lgc'>='lgc'>--> ideal ego ='lgc'>=='lgc'>=> ="trms">religiosity, slogans, publicity, terror, ='lgc'>--='not'>✕='lgc'>='lgc'>--> roots ='lgc'>{vegetal, earthly, ideal, heavenly,)
='lgc'>[="ppl">I="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigaray='lgc'>]

(='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali , what is the source of movement='qstn'>? what is the motivating force behind mobility if not ="trms">wonder='qstn'>?='lgc'>='lgc'>---in all dimensions)
(both active ='and'>& passive) ="trms">wonder ='lgc'>=='lgc'>=> move

the “man” (in ="ppl">Nietzsche and ="ppl">Heidegger) thinks he is at the end of his growth, has completed a cycle

“can we look at, contemplate, ="trms">wonder at the machine from a place where it does not see us='qstn'>?” ='strcls'>*** ='lgc'>='lgc'>--> the issue is how to be able to ="trms">wonder at the face of something/somebody that is looking (back) at us. ,,,(='at'>@="frds scrmbld">Lili)

surprise='lgc'>: not yet assimilated or disassimilated to known

energy tied to the dimension of the ="trms">story ='lgc'>=/= mobilization of new energies ='lgc'>='lgc'>--> (still) blind to their horizon, or qualities

='strcls'>*desire='lgc'>: vectorialization of space and time (='lgc'>=/= ="ppl">Deleuze and ="ppl">Guattari notion of desire) ='lgc'>='lgc'>--> movement toward, (not yet qualified)


mother who is magnanimous (großmütig) toward the little one


(-subject-='lgc'>[-) ="trms">wonder ='lgc'>{-='lgc'>]-desire-(-='lgc'>} ="trms">world )


(for ="ppl">Descartes='lgc'>:) object ='lgc'><='lgc'>== alchemy of the subject's passion

places in brain that are (soft and) tender ='lgc'>-='lgc'>='lgc'>--> not yet hardened by ="trms">past impressions

='strcls'>***='lgc'>[for me the='lgc'>] (appearance of something or someone) new modifies the movement (of spirits in an unexpected manner) ='lgc'>='lgc'>--> when we are faithful to the perpetual newness of the self, the other, the ="trms">world ='lgc'>='lgc'>--> faithful to becoming ='strcls'>***

="ppl">I="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigaray='lgc'>: ='strcls'>*="trms">wonder='strcls'>*='lgc'> = passion of encounter (between the most ="trms">material and the most ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical)

="trms">wonder='lgc'>:
="lsts lst1">•passion (of al="trms"nttrm="already,spread">ready born) ='lgc'>--='not'>✕='lgc'>='lgc'>--> reenveloped in ="trms">love
="lsts lst1">•touched and moves toward and within the attraction ='lgc'>--='not'>✕='lgc'>='lgc'>--> nostalgia for the first dwelling
="lsts lst1">•passion of first encounter ='lgc'>--='not'>✕='lgc'>='lgc'>--> repetition




='lgc'>[="ppl">="ppl">Haraway ="trms"nttrm="already,spread">reading ="ppl">Derrida='lgc'>: on killing,='lgc'>]

(="ppl">Derrida understood that this structure, this) logic of sacrifice and this ex="trms">="trms"nttrm="cluster,club">clusive possession of the capacity for ="trms">response, is what produces the ="trms">Animal

the death-defying arrogance of ascribing such wondrous ="trms">positivities to the Human

(="ppl">Derrida)"The ="trms">question of the said ="trms">animal in its entirety comes down to knowing not whether the ="trms">animal speaks but whether one can know what ‘="trms">respond’ means. And how to distinguish a ="trms">response from a reaction.”

the mistake of forgetting the ="trms">ecologies of all mortal beings, who live in and through the use of one another's bodies
='lgc'>[this is against ='lgc'>] The ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic fallacy is the mirror-image misstep to transcendental humanism.

multi="trms">species ="trms">contingency

In the idiom of labor, ="trms">animals are working subjects, not just worked objects.

the capacity to ="trms">respond and to recognize ="trms">response

We can never do without ="trms">technique, without calculation, without reasons, but these practices will never take us into that kind of open where multi="trms">species ="trms">responsibility is at stake.

Engage them ='lgc'>[the dogs='lgc'>] as mindful bodies, in ="trms">relationships of ="trms">response='qstn'>?

the practical labor of non="trms">mimetic sharing(='qstn'>?)

='lgc'>[we make ‘knowing’. knowing is always a practice of making, and always ="trms">embodied. ='thdf'>the idea that thinking involves dis="trms">embodiment of the knowing organ is just insane.='lgc'>]

“="trms">articulating bodies to other bodies” ='lgc'>='lgc'>='lgc'>='lgc'>----> dis="trms">articulating bodies to re="trms">articulate other bodies

entangled assemblages of relatings knotted at many scales and times with other assemblages, organic and not

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="nms">ajayeb is ="trms">system ="trms">imagination

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='lgc'>[="ppl">Naveeda ="ppl">Khan='lgc'>]

Perhaps the ="trms">question could be posed as, how do we come to grips with the universal, the supra-="trms">historical, or even the ="trms">cosmos within our global ="trms">present, ="trms">imagining a local that lays claims upon all three='qstn'>?

is there a Muslim environmental ="trms">imaginary='qstn'>?

‘Islamic ="trms">ecology and environmental ethics’ ='lgc'>='lgc'>--> the need to center a vibrant ="trms">materiality or the liveliness of things in the ="trms">anthropology of Islam (that has been to date largely preoccupied with Muslim polities and subjectivities.)

It should come as no surprise that my own efforts at centering ="trms">materiality comes through studying how these predominantly Muslim farmers ="trms">interact with and come to acknowl="trms"nttrm="knowledge,Knowledge">edge nonhuman forms of life (in="trms"nttrm="cluster,club">cluding the figure of Khidr خضر, dogs, river waters, silt, and lightning, to name a few). Finally, I remain concerned to explore how the singularities of these lives, both human and nonhuman, come to be hitched to the global. This research will culminate in a ="trms">book tentatively titled Ensouling the ="trms">Anthropo="trms">cene='lgc'>: Riverine Life and Climate Change in Bangladesh, in which “ensouling” treats the problem of scaling up singularity to the global, intensifying efforts that began with “Of ="trms">Children and Jinn.” ='lgc'>[source='lgc'>: https://culanth.org/curated_collections/19-everyday-islam/discussions/20-="trms">interview-with-naveeda-khan-about-of-="trms">children-and-jinn='lgc'>]

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(what i am ="trms"nttrm="already,spread">reading in ="nms">ajayeb)_with ="ppl">Naveeda='lgc'>: “Muslim ="trms">cosmology and eschatology hold promoise of ="trms">ecological thought, providing an unexpectedly ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list perspective on our creaturely ="trms">interconnectedness.”

='lgc'>[="nms">ajayeb (and telegram) is full of='lgc'>] ="trms">gestures of incorporating repugnant ='lgc'>[offensive to the mind='lgc'>] others='lgc'>='lgc'>---that one sees reflections on divine creation qua ='lgc'>[als='lgc'>] creaturliness


thoroughly disabused
aufklären آگاهیدن آگاییدن

expound تفسیر

incentive مشوق, فتنه انگيز

litany مناجات وعبادت تهليل دار

showmanship (نمايشگرى='qstn'>?)
effektvolle Darstellung, Schauspielproduktion

queasy به طور تهوع آوری لطیف مزاج

(a gedture of) ludic ='lgc'>[playfull, spielerisch='lgc'>] transcendence of ='lgc'>[the='lgc'>] ="trms">present

obdurate سرسخت
="prgrph">-showing unfeeling resistance to tender feelings-
(picture of the ="trms">world as) pristine ="trms">nature طبیعت بکر being destroyed by humans (='lgc'>='lgc'>--> ="trms">narcissistic='qstn'>?)
='lgc'>=/= view of theology/="trms">religion on ="trms">ecology
='lgc'>=/= (="trms">stories of humans and dogs='lgc'>:) shared creatureliness and companionship entailing a turn to cofeasting on the flesh of the ="trms">world ='lgc'>='lgc'>--> ="trms">mutual fate

does islamic theology (in both elite and popular belief) offers us a way toward ='strcls'>*sensing our embeddedness in this ="trms">world='strcls'>* ='qstn'>?
="prgrph">-might ="nms">ajayeb (creationist='qstn'>?) ="trms">narratives be generative of ="trms">interconnections between humans and other ="trms">animals within the predominant muslim context='qstn'>?
="prgrph">-why climate ="trms">science doesn't/hasn't effect a meaningful engagement with the ="trms">world='qstn'>? ='lgc'>='lgc'>--> an image of thought that is not ="trms">interiorized='strcls'>***
(="ppl">Strauss='lgc'>: ='strcls'>*thought is always in the ="trms">world.='strcls'>* being in the ="trms">world subsumes realms of both abstractness and concreteness) ='lgc'>='lgc'>-->='lgc'>[a tradition of thought that produces (& works with)='lgc'>: “Abstraktheit ='lgc'>=/= Greifbarkeit"='lgc'>]
='strcls'>***how ="nms">ajayeb naratives provided the filaments of (muslim) ="trms">ecological thought as a perspective on our ="trms">interconnectedness and ="trms">mutual entanglements='qstn'>? ='lgc'>[="ppl">Naveeda, ="ppl">Anand, ='lgc'>]

(wanting a) most perfect creation (to leave the best part to the end='strcls'>*) ='lgc'>=='lgc'>=> God created humans last of all ='lgc'>=='lgc'>=> consigned humans to a state of ='strcls'>*belatedness to the ="trms">world='strcls'>*
(unapologetically) ="trms">anthropocentric='lgc'>: ='strcls'>*making the human drama the most important one to watch='strcls'>*

acts of worship (that bears witness to)='lgc'>:
="lsts lst1">•regularity in ="trms">nature
="lsts lst1">•one's own ="trms">nature

(agian) Khidr, the prophet in green, who is as="trms">sociated with hermeticism and also has a ="trms">presence ='lgc'>[...='lgc'>] as a way to sug="trms">gest a subterranean connection between ='lgc'>[...='lgc'>] textual tradition and the everyday lives of riparian (رود کنارى) Muslims ='lgc'>[...='lgc'>]

riparian context ساحل کنار ,رود کنار ,حریم رودخانه
='lgc'>[context ='lgc'>=='qstn'>? کنار='lgc'>]


“BE!” بععععع بع ع ع ع ع ع ع ع ع


Ikhwan='lgc'>: every creature knows and speaks of creation
that knowl="trms"nttrm="knowledge,Knowledge">edge is not privilege of humans
that it is the fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of humans to ="trms">imagine that they live in the ="trms">presence of mute ="trms">nature

نکیر و منکر ="trms">interrogations by Nakir and Munkar, faith-testers of deads in their graves

دجال Dajjal as a dead body returned to life, many will follow him, but as dogs!
="prgrph">-return of humans as dogs ='lgc'>='lgc'>--> idea of rebirth ='lgc'>='lgc'>--> not homogeneously muslim space
“='lgc'>[who is='lgc'>] compelled to return as if it were a cosmic debt they owed the ="trms">world”
="prgrph">-pathos of the inability of humans to sustain cross-="trms">species companionship ='lgc'>='lgc'>--> the ="trms">visceral dislike of the dregs of the many existence of dogs
='lgc'>='lgc'>--> dogs’ quality of aliveness; being more or less useless other than the occasional and fitful دمدمى protection of households that made them serve as the singular sign of life, a trace of God's surplus creativity. (="ppl">Naveeda's work in chauras)

one's future ="trms">animal self

(هشتاد ساله) octogenarian mindful of life's ="trms">finitude
="prgrph">-what do you say/do when your feet is one on the land breaking beneath and the other in the afterlife='qstn'>?
="prgrph">-polysemy of imagery and wordss

“earth breaks so much” ='lgc'>='lgc'>--> ='qstn'>?>

sug="trms">gesting a چاره (chareh)
inflection of chareh and fetrat
چاره ی فطرت


='strcls'>***="nms">ajayeb's heterogeneously muslim spaces
="lsts lst1">•traces of Hindu, Chinese, ="trms">Greek ="trms">interest and thought
="lsts lst1">•occasion for cross-="trms">species sentience (="ppl">Naveeda's beautiful research in chars)

visiting of shobhe to the town
(shobhe gave the town a visit)
شبهه
شبح شبهه

bringing bits and pieces of songs from many places... over their cell phones... being well versed in the ="trms">different types of music to be able to tell the songs apart...
(="frds scrmbld">Sven, )

attention to the physical surround of the ="trms">religious consciousness rather than to the inner workings of their body

.

آخرت

آخرش


smells, rotting bodies, eroding bodies, soil com="trms">position, etc.

(to ="trms">imagine dogs and humans coexisting as) competting possibilities within unformed ="trms">matter='strcls'>* ='lgc'>[='lgc'>=/=='qstn'>? companion ="trms">species='lgc'>]

dwindling quality of life (and diminished humanity)

(="ppl">Anand, van ="ppl">="ppl">Dooren, ="ppl">Naveeda ="trms">wondering) how in certain geographies disappearance of ="trms">species seems not to give the people a moment's pause

='strcls'>* what_ gives a pause ='qstn'>?


='strcls'>*="trms">species self-perpetuation is sometimes with='lgc'>:
="lsts lst1">•biological reproduction
="lsts lst1">•becoming
="lsts lst1">•trans="trms">figuration
="lsts lst1">•rebirth
="lsts lst1">•="trms">symbolic dispersal
="lsts lst1">•resynthesis
="lsts lst1">•


sunnat to kill (فى نفسه intrinsically evil) snakes (='lgc'>=/= jinn snake in ="ppl">Anand research/="trms">stories of saint ="trms">animals)

straw, chaff, rice, wheat, lentils,
ماشوره، کاه، بوريا
سبوس
گندم
عدس

the gift of death for the ="trms">animals='lgc'>:
="lsts lst1">•عید Eid, God in sacrifice, release from hardship and burden; blithe disposal of ="trms">animal; euthanize
="lsts lst1">•چشم‌زخم evil eye or witch="trms">craft as the cause of ="trms">animal's death, if they are lost through illness, theft, or accident

bonanza
anthrax

euthanize

inoculate

cagey
="lsts lst1">•canny حيله گر کمرو
="lsts lst1">•showing self-="trms">interest and shrewdness in dealing with others
="lsts lst1">•characterized by great cautious and wariness
="lsts lst1">•reluctant to give information owing to caution or suspicion

بو
="prgrph">-treating smell as indicating an unsettled ="trms">situation
="prgrph">-inadvertent stench of dead bodies disrupts the ="trms">composed mental image of the ideal corpse within ='lgc'>[...='lgc'>] funereal practices
='strcls'>*odors introduce terror or the terror of the uncontained within the ="trms">social='strcls'>* (Neveeda > Siegel 1983)


double-="trms"nttrm="knowledge,Knowledge">edgeed prospect

common curse

“in the riparian contextm land forms and breaks with regular irregularity” ='lgc'>[='lgc'>='lgc'>--> ='at'>#entropy='lgc'>]
shifting its course, the river inducts new ="trms">affectees into how to live (this way)
="prgrph">-there is a manner in which life proceeds='lgc'>--instead of feeling in step with it one begins to feel out of ="trms">sync='strcls'>***

="large lg58" stl="font-size:102%"> ='at'>#start a geographic learning, riparian thought; thinking by rivers (& not countries)

_='lgc'>->='lgc'>{.\_,;,_/;-=,/


rural ="trms">cosmology
="trms">cosmology of ="trms">modern ="trms">science

human conception='lgc'>: flirtation with the fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure to arrive


='at'>#two moveis='lgc'>:
="lsts lst1">•Exodus='lgc'>: Riddly Scott ='lgc'>+ Creation Bible ='lgc'>+ Big Bang ='lgc'>+ extinction theory ='lgc'>+ fluid animation research
="lsts lst1">•Noah='lgc'>: Nolan ='lgc'>+ Creation Bible ='lgc'>+ ="ppl">Darwin ='lgc'>+ motion graphic research
='lgc'>='lgc'>--> solving a problem proposed by _='qstn'>?_ ='lgc'>}='lgc'>='lgc'>--> “the dream catcher” !!!
(in these cinematic examples we see the ="trms">society imposed to the same spatiotemporal re="trms">presentational framework that ="trms">science “discovers” in ="trms">nature)


the insistent entanglements of physicality with the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical

soil='lgc'>: earth rendered in the ="trms">scientific register

“The alluvial sediments that come in the waters of the Jamuna river either become de="trms">posited as silt across floodplains or fall in the river to become ‘chars’” (="ppl">Naveeda ="ppl">Khan 2014)

...the time of the arrival of clay is not assured
the inability to perpetuate human life='strcls'>*

the ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of Creation in non-elite belief

“you should not let a dog lick you.”
or “pigeon feather containing 40 ="trms">different microbial diseases.” ='at'>#clean
or “they are very dirty and will pass their germs to you.”

cross-="trms">species fraternity to the assertion of superiority over all ="trms">animals

="trms">pragmatic ='lgc'>+ theological spoke='lgc'>:
="lstsrd">1- divine privileging of humans
="lstsrd">2- human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to transcend the ordinary (='lgc'>='lgc'>--> to aspire to God's ="trms">position)

...lush growth of eucalyptus trees at the ="trms"nttrm="knowledge,Knowledge">edge of the ="trms">market
='lgc'>='lgc'>--> yesssss things that grow on the ="trms"nttrm="knowledge,Knowledge">edges ='lgc'><='lgc'>-- my life-long attention (the cat who entered the house, the ants, the plants in ="nms">Tehran, ...) ='lgc'>[='lgc'><='lgc'>== because of my own marginalized being='qstn'>?='lgc'>]


being fated (together)

...although the earth breaks, it reconstitutes
people find themselves in diminished form, or occupying a lesser form of life, or having the status of the resurrected dead, but they will nonetheless always find themselves here at this place in this moment='strcls'>****

...End Times bringing a fearful apocalyptic future into the ="trms">present, evoking the eternal quest for union with a be="trms">loved without end, while not focused on a ="trms">specific horizon


='strcls'>*foreshprtended horizons='strcls'>*


intensification of existing s="trms">cenes of suffering

="large lg38" stl="font-size:132%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

='lgc'>[="ppl">Delanda='lgc'>]
http://quod.lib.umich.edu/o/ohp/11515701.0001.001/1:4.2/='lgc'>--new-="trms">materialism-="trms">interviews-cartographies='qstn'>?rgn=div2;view=fulltext

topology ='lgc'>=/= ="ppl">Aristotle's ="trms">geometry (his “genus” and his “="trms">species.” )
genus ='lgc'>=/= ="trms">species as a ="trms">contingent ="trms">historical individual
="trms">species ='lgc'>=/= topological ="trms">animal (a body-plan)

topological properties like connectivity (='lgc'>=/= metric space)

“='lgc'>[...='lgc'>]I surely reject ='thdf'>the idea that ="trms">morphogenesis needs any “mind” to operate. I also reject the neo-="ppl">Kantian thesis of the ="trms">linguisticality of experience. ='lgc'>[...='lgc'>] Are we to assume that those ancient hunter gatherers lived in an a="trms">morphous ="trms">world waiting for ="trms">language to give it form='qstn'>?”

“rejecting the ="trms">linguisticality of experience (="trms">according to which every culture lives in its own ="trms">world) leads to a conception of a shared human experience in which the variation comes not from ="trms">differences in signification (which is a ="trms">linguistic notion), but of significance (which is a ="trms">pragmatic one).”

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

='strcls'>*refraction='strcls'>* (vajje.com/search/کسر)

it is insane how the cold-blooded fact of the ="trms">modern ="trms">science has singled out individuals and ="trms">species in a manner of objective study. ='thdf'>the idea that one must individualize the subject of research is unacceptable. how we have allowed ourselves to separate the whale from the spontaneous whirlpools that surround it, from its larger group of ="trms">species. the ="trms">difference between environment and ="trms">species is a constructed ="trms">fabulated “fact” by frontiers of ="trms">science since the 19th century. the ="trms">book of ="nms">ajayeb cultivates its objects with their ="trms">stories, it fosters compounds and assemblages. not ex="trms"nttrm="cluster,club">cluding the refractions, fantasying the illusion of so-called objective clarity that tends to ="trms">categorize life into its own brand of ="trms">differences (individual and environment, object and subject, live and dead, etc.), but in="trms"nttrm="cluster,club">cluding the ways ="trms">agents of ="trms">interpretation are playing part in a compound.
the ="trms">story captures the rays in their refracted re="trms">presentations, the ="trms">stories are ="trms">interpretive objects, objects of engagement

='lgc'>[Eva ="ppl">="ppl">Hayward='lgc'>]
='strcls'>***things do not have fully determinate boundaries or properties. Things happen ‘in’ and ‘by’ encounter='lgc'>--refraction is one critical mode of encounter='strcls'>***
="prgrph">-the object is always troubled by obscuration
="prgrph">-through refraction, the object is altered by ='strcls'>*scale='strcls'>* and ='strcls'>*encounter='strcls'>* ='lgc'>='lgc'>--> the altered scale allows the object to reveal its ="trms">specificity, its particularity; boundaries are rendered indeterminate and exist only to the extent that they are continually enacted.
="prgrph">-in ="nms">ajayeb we can see these forms of refraction in descriptive acts

="trms">agential ="trms">intra-acting='lgc'>: “="trms">phenomena do not merely mark the ="trms">epistemological inseparability of ‘observer’ and ‘observed’; rather, ='strcls'>***="trms">phenomena are the ="trms">ontological inseparability of ="trms">agentially ="trms">intra-acting ‘components’” that is, ="trms">phenomena are ="trms">ontologically primitive ="trms">relations='lgc'>--="trms">relations without preexisting ="trms">relata. (="ppl">="ppl">Barad)
='strcls'>*="trms">mutual constitution of entangled ="trms">agencies='strcls'>*

never complete, never whole, but deep in com="trms">position='lgc'>--="trms">materially and ="trms">semiotically='lgc'>--of conjoined forces that ="trms">matter.

“dynamic (re)configurings of the ="trms">world, ="trms">specific ="trms">agential practices/="trms">intra-actions/performances through which ="trms">specific ex="trms">="trms"nttrm="cluster,club">clusionary boundaries are enacted” (="ppl">="ppl">Barad)

(now ="trms">ontologically) ="trms">spectatorship ='lgc'>=/= re="trms">presentation ='lgc'>=/= referent
(still='qstn'>? in ="nms">ajayeb) ="trms"nttrm="already,spread">reader ='lgc'>='lgc'>~= re="trms">presentation ='lgc'>='lgc'>~= ="trms">citational non-evidence

(="ppl">="ppl">Hayward='lgc'>='lgc'>-->) if we recognize that clear vision is always predicated on distorted, bent, and otherwise refracted (and diffracted) light, how might we reconsider theoretical investigations (filmic, philosophical, etc.) that ='strcls'>*rely ex="trms">="trms"nttrm="cluster,club">clusively on untroubled reflectivity='strcls'>*. yes, “clear” vision is secured by corrective ="trms">measures in the eye (and elsewhere) but conversely sight is always multiply altered and realtered by transmedium movement of light.

there is an embe[...]