[...]no more free of lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics than any other
lss="prgrph">-towards an ongoing untidy recursive theory <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> keeping our objects, concepts, and insights in a state of generative transformation
lss="prgrph">-which “lss="trms">affective economies” animate our own bodies as artist and as peoplelss='qstn'>?
lss="prgrph">-what feelings inform our workslss='qstn'>?

staying with lss="trms">linguistic lss="trms">differences (in each of our lss="trms">stories or praxiography) is a way of investigating the lss="trms">ontological commitments embedded in lss="trms">language.
lss="trms">ontological <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> lss="trms">worlding <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> how lss="trms">language participates in shaping our lived lss="trms">worlds in some ways and not others.ls clss='strcls'>***ls> “it is not common for speakers of a lss="trms">language to examine what type of lss="trms">material objects their lss="trms">language commits them to.” (l clss="ppl">Verranl>)

solidity of found objects, in my case, the graphs and images i am making about lss="nms">ajayeb <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> the graphs now reiterate for me as rituals in lss='mywrk'>my research microlss="trms">world.
with these graphs i am trying lss="trms">different ways of arranging space, time and lss="trms">matter when speaking a ls clss='strcls'>*ls>sentencels clss='strcls'>*ls>. ...each lss="trms">language figures space, time, and lss="trms">matter into lss="trms">different kinds of objects. in my lss="trms">writing tools with lss="nms">ajayeb, what type of lss="trms">material objects my lss="trms">language, or Hemedani or Qazwini's lss="trms">language, commits us tolss='qstn'>? my graphs are “spatiotemporal particulars” and “lss="trms">sortal particulars”. trying to talk about lss="trms">ontological assumptions embedded in the English (and any other) lss="trms">language. the diagrams are ls clss='strcls'>*ls>lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigsls clss='strcls'>*ls>. i am using lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigging instead of framework. <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> clever lss="trms">technological lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs, are provisional constructions, setup for a lss="trms">specific myth and dismantled after. sometimes old lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs are reused or repurposed for new lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs.
lss="prgrph">-resist peaceful lss="trms">naturalization
lss="prgrph">-uncomfortable software
lss="prgrph">-building/creating lss="trms">technologies as one way to do lss="trms">ontological politics (in postcolonial context)
lss="prgrph">-my experiments with lss="nms">ajayeb<lgc clss='lgc'>:lgc>
 lss="prgrph prgrph2">-(the dlss="trms"nttrm="danger,stranger">anger in using) computer software to archive lss="nms">ajayeb's or lss="nms">ajib knowllss="trms"nttrm="knowledge,Knowledge">edge <lgc clss='lgc'>=/=lgc> lively collective lss="trms">memory tool
 lss="prgrph prgrph2">-the software that is slick and seamless runs the risk of the digital media appear as ls clss='strcls'>*ls>self-sufficient relss="trms">presentationsls clss='strcls'>*ls> (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>lss='not'>✕<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> living context)
 lss="prgrph prgrph2">-archived and frozen in time
lss="prgrph">-lss="trms">sorting operations

<lrg clss="large lg2" stl="font-size:111%"> (if i continue with digital tech in lss="trms"nttrm="already,spread">reading lss="nms">ajayeb i have to ask) how the digitized lss="nms">ajib knowllss="trms"nttrm="knowledge,Knowledge">edge can resist appropriation and lss="trms">translation into an idiom that will not sustain its lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphysicsls clss='strcls'>****ls>
<lsts clss="lsts lst2">◦powerful lss="trms">relational work that numbers (alsolss='qstn'>?<lgc clss='lgc'> = lgc><lgc clss='lgc'>=/=lgc> <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> <lgc clss='lgc'>=>lgc> etc.) perform <lgc clss='lgc'>->lgc> “numbers are a particularly smooth and manipulable meaning-making tools. they hide their seams well. they are slick and trustworthy” (Porter) <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> they are “lss="trms">materialized lss="trms">relations” (how can we tell a lss="trms">story of lss="trms">relations that for example numbers/math lss="trms">materializelss='qstn'>?)
lsts> <lsts clss="lsts lst2">◦highlighting parts of lss="nms">ajayeb<lgc clss='lgc'>:lgc> as part of a lss="trms">material lss="trms"nttrm="already,spread">reading practice <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> “highlighting” could easily be understood as lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphor of dislss="trms">embodied vision; highlighting is not about making things clear but about scribbling (bad-khat بدخط) as a mode of attention <lgc clss='lgc'>=/=lgc> (l clss="ppl">Descartesl>’) “lss="trms">natural light of reason”
lsts>
lrg>
lss='prcnt'>%report on lss="trms">fables of objects lss='at'>#workshop (22.02.2017 HWD lss="nms">apass)<lgc clss='lgc'>:lgc> attention to the sense and feeling of disparity, dispersity, stability, lss="trms">sublimity, lss="trms">authority, epicness, weakness, severity, solidity, scale, (a)lss="trms">social connections, and tangibility in the character of the object of each participants in the lss="trms">stories we wrote. where were active and passive qualities locatedlss='qstn'>? how were lss="trms">agencies distributedlss='qstn'>?
<lsts clss="lsts lst1">•olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin lss="trms">story <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> evolution lss="trms">story, lss="trms">love lss="trms">story <lgc clss='lgc'>[lgc>the object falls in lss="trms">love with...<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•daily lss="trms">story
lsts> <lsts clss="lsts lst1">•lss="trms">beast feeding lss="trms">story <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> training lss="trms">story
lsts> evoking temporality of evolutionary time, face-to-face time, lss="trms">historical time, tiny scale time,
 lss="prgrph prgrph2">-each lss="trms">story has a music, texture of colors, pattern of meaning and lss="trms">affect
<lsts clss="lsts lst1">•bodyguard <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> fantastic creature invented to protect an organism (your “object”). this bodyguard can be organic, nonorganic, cyborg, any form, but always an lss="trms">agent. tell us why/how this or that feature helps the bodyguard with its task
lsts> <lsts clss="lsts lst1">•generation lss="trms">stories, describe and follow your object in three generations, its lss="trms">child and grandlss="trms">child
lsts> <lsts clss="lsts lst1">•<lgc clss='lgc'>[lgc>for the second day or warm-up first daylss='qstn'>?<lgc clss='lgc'>]lgc> constraint based lss="trms">writing<lgc clss='lgc'>:lgc> (l clss="ppl">l clss="ppl">Kenneyl>l> > lss="frds scrmbld"nttrm="Christianson">Christian Bök's “lss="trms">literary genetics” lss="trms">poetics of encryption of lss="trms">data; lss="trms">poetic vectors, to “infect” the lss="trms">language;) describe/lss="trms">story your object (or an operative “lss="trms">verb” within your discourse) with univocalics<lgc clss='lgc'>:lgc> without using “e” or only using a single vowel. or, first lss="trms">write with 3, then 2, then 1 vowel.
lsts>
lss="prgrph">-the workshop is about<lgc clss='lgc'>:lgc> what other lss="trms">stories (of your object) are possiblelss='qstn'>?
lss="prgrph">-in the workshop (I take a temporary lss="trms">position to) challenge others to re-tell the lss="trms">story of their ((lss="trms">epistemological) found) objects
lss="prgrph">-a ‘generative constraint’ might help opening up paths before you, away from our habits of lss="trms">storytelling
lss="prgrph">-it is about getting a feeling for the resistances and potentials of lss="trms">language in our (sometimes mundane) descriptive practices, “strange richness of missing the letters we need” (l clss="ppl">l clss="ppl">Kenneyl>l>)

the lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphors are dormant in our lss="trms">routines of talking and noticing each other. how then, by lss="trms">traversing the lss="trms">routine, our “knowllss="trms"nttrm="knowledge,Knowledge">edge” and “lss="trms">community” took on new meaning, as they get a chance of being relss="trms">articulated in lss="trms">different lss="trms">languages (or lss="trms">differenlty infected lss="trms">literature)
<lgc clss='lgc'>~-lgc>lss='qstn'>?<lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> changing the lss="trms">system of classification (of thought)

<lrg clss="large lg22" stl="font-size:110%"> lss="prgrph">-in a way the workshop is about an ls clss='strcls'>*ls>approachls clss='strcls'>*ls> to knowllss="trms"nttrm="knowledge,Knowledge">edge generation (and not necessarily a lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous critique nor directly evaluating the production of our knowllss="trms"nttrm="knowledge,Knowledge">edges)


ls clss='strcls'>***ls>nothing is never merely a lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphorls clss='strcls'>***ls>

<lgc clss='lgc'>[lgc>some lss="trms">fables from lss="trms">science studies:<lgc clss='lgc'>]lgc>
<lsts clss="lsts lst1">•l clss="ppl">Emilyl> l clss="ppl">Martinl>'s egg/sperm lss="trms">story <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> lss="trms">stories of atomism, distribution of lss="trms">agency, <lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc><lgc clss='lgc'>[lgc>The Egg and the Sperm<lgc clss='lgc'>:lgc> How lss="trms">Science Has Constructed a Romance Based on Stereotypical Male-Female Roles<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•l clss="ppl">l clss="ppl">Haywardl>l>'s microscope <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> lss="trms">tropes of lss="trms">natural lss="trms">history docu, <lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc><lgc clss='lgc'>[lgc>Enlss="trms">folded Vision<lgc clss='lgc'>:lgc> Refracting The lss="trms">lss='trgt hghlght 1'href='?q=L'>Love lss='trgt hghlght 1'href='?q=L'>Life of the Octopus<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•l clss="ppl">l clss="ppl">Kenneyl>l>/l clss="ppl">l clss="ppl">Harawayl>l>'s olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin/lss="trms">nature lss="trms">fable <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> the omnipotence of the “olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin” lss="trms">story in our descriptions and lss="trms">interactions with the lss="trms">natural lss="trms">world
lsts> <lsts clss="lsts lst1">•l clss="ppl">Scott l clss="ppl">l clss="ppl">Gilbertl>l>l>'s immunological “bouncer” lss="trms">story <lgc clss='lgc'>=/=lgc> immune lss="trms">systems as inlss="trms">lss="trms"nttrm="cluster,club">clusive lss="trms">agents of lss="trms">symbiosis
lsts> <lsts clss="lsts lst1">•lss='trgt hghlght 1'href='?q=L'>Lynn l clss="ppl">l clss="ppl">Margulisl>l><lgc clss='lgc'>:lgc> life (made possible) by “combat” <lgc clss='lgc'>[lgc>the survival lss="trms">fable that TV series “The 100” and “Kelile Demne” for instance is based on<lgc clss='lgc'>]lgc> <lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> life by lss="trms">networking
lsts> <lsts clss="lsts lst1">•l clss="ppl">l clss="ppl">Harawayl>l><lgc clss='lgc'>:lgc> the tale of “organism<lgc clss='lgc'> = lgc>a lss="trms">system of division of labor with executive functions” (<lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> extraction of wealth among us)
lsts> <lsts clss="lsts lst1">•l clss="ppl">l clss="ppl">Mortonl>l>'s lss="trms">causality-lss="trms">story
lsts> <lsts clss="lsts lst1">•brain/body lss="trms">story <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> where the “move” came fromlss='qstn'>?
lsts> <lsts clss="lsts lst1">•lss="frds">Sina's “standing on the shoulders of giants” <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> knowllss="trms"nttrm="knowledge,Knowledge">edge/continuity, role of lss="trms">authority and humility in lss="trms">science <lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc><lgc clss='lgc'>[lgc>http://www.sinaseifee.com/giants.html<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•lss="frds">Sina's 3 little pigs <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> architecture/tech/ echics of encounter <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> lss="trms">story of the center and periphery <lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc><lgc clss='lgc'>[lgc>http://www.sinaseifee.com/pigs.html<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•“weapon fathered man” <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> Kubrick's african genesis, lss="trms">technology <lgc clss='lgc'>+lgc> prelss="trms">history (in postwar period) “tool <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> man”
lsts> <lsts clss="lsts lst1">•
lsts> lss="trms">fables popular in lss="nms">apass<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•“a work <lgc clss='lgc'>[lgc>of art<lgc clss='lgc'>]lgc> should speak for itself”
lsts> <lsts clss="lsts lst1">•“the very last lss="trms">stage of the creative process is purely intuitive” <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> when people say they stop “lss="trms"nttrm="already,spread">reading” or “knowing” when they want to create artwork
lsts> <lsts clss="lsts lst1">•“look really hard inside yourself for what you really want”
lsts> <lsts clss="lsts lst1">•“you are an lss="trms">agent of change” that means art or thinking or being ought to be operative, active, transformative, (even destructive) and that is “political” <lgc clss='lgc'>[lgc><lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> this lss="trms">fable in found in lss="trms">language; <lgc clss='lgc'>-<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc>lgc> lss='gtrw'>go to l clss="ppl">Barthesl>’ lss="trms">fable of the woodcutter<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•
lsts>
lrg>


no need for “conflict” nor “hero”
(in the way we give feedback, relate, lss="trms">narrate, lss="trms">story, and tell eachother our lss="trms">matters of care and concern, and where we create zones of attachment; both in your “art work” and the mundane everyday of ‘getting on together’ <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> lss="trms">interrupting one's own framework)

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lss='at'>#workshop, on lss="trms">question, feedback lss="trms">method, to improve the lss="trms">questions we ask each other
lss="prgrph">-what are the lss="trms">questions (i could ask) that make you the most lss="trms">articulatelss='qstn'>?
lss="prgrph">-the lss="trms">question that asks what are the good lss="trms">questions that offer an lss="trms">interesting becoming for those to whom the lss="trms">question is addressed
lss="prgrph">-to ask<lgc clss='lgc'>:lgc> does this lss="trms">apparatus has stakes in docility or availabilitylss='qstn'>?
lss="prgrph">-more lss="trms">interesting lss="trms">questions <lgc clss='lgc'>==lgc>enable<lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> more lss="trms">articulated answers <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> more lss="trms">articulated identities
lss="prgrph">-asking (lss="trms">questions) (is not about ‘you want to know,’) is about constructing lss="trms">interest <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> chance of lss="trms">interesting answers
lss="prgrph">-asking about the lss="trms">differential productions,  “<lgc clss='lgc'>=/=lgc>” or “=” or “<lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc>” in each other practices. these assessments are prolss="trms">positional and lss="trms">poetic remarks, guessing the artificialities that we live with, not finding of lss="trms">matters of fact
<lsts clss="lsts lst2">◦asking about particularizations (تخصیص) and lss="trms">generalizations (تعمیم)
lsts>
ls clss='strcls'>**ls>lss="trms">literature begins, l clss="ppl">Blanchotl> lss="trms">writes, “at the moment when lss="trms">literature becomes a lss="trms">question”ls clss='strcls'>**ls> (this is completely lss="trms">different than asking or lss="trms">question-marking in lss="trms">literature) <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc> this lss="trms">question “is posed to lss="trms">language by lss="trms">language that has become lss="trms">literature” (the lss="trms">question that the meaning of the text asks is the lss="trms">question asked by lss="trms">literature; <lgc clss='lgc'>[lgc>of course at the moment of lss="trms"nttrm="already,spread">reading<lgc clss='lgc'>]lgc>) <lgc clss='lgc'>[lgc>then what is a text before becoming a lss="trms">questionlss='qstn'>? lss="trms">complaininglss='qstn'>? revolutionlss='qstn'>?<lgc clss='lgc'>]lgc><lgc clss='lgc'>--lgc>lss='prcnt'>%(negation wishes to realize itself.)
lrg>
<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> Rorty's critique of l clss="ppl">Descartesl>'s way of asking lss="trms">questions

we have to be careful with our practice of lss="trms">questioning, because we often end up privileging a group of people by attributing it to “higher” levels cognition and of being “critically” in the lss="trms">world (<lgc clss='lgc'>=/=lgc> lss="trms">animal, nonpeople, other people with other ways of being in/with the apperceptive lss="trms">world that don't use the lss="trms">technology of lss="trms">questioning, as it is lss="trms">crafted lss="trms">historically and lss="trms">naturalized in the west for the univerasal lss="trms">method of ‘knowing more’)

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lss='at'>#workshop, lss="trms"nttrm="already,spread">reading group
<lsts clss="lsts lst1">•lss="trms"nttrm="already,spread">reading as passionate betrayal. (hunting for precious lss="trms">lss="trms">empirical details, relss="trms">figurative, reparative, poaching, lss="trms"nttrm="already,spread">reading can be a betrayal of textual lss="trms">authority and an act of survival)
lsts> <lsts clss="lsts lst1">•addressing /lss="trms">presentls clss='strcls'>*ls> lss="trms">differences, not allss="trms"nttrm="already,spread">ready pre-figured lss="trms">differences
lsts> <lsts clss="lsts lst1">•(condition of friendship, staying close to the text) staying close as a lss="trms"nttrm="already,spread">reader, as someone who could hold the text of the Other, receiving it in the withdrawal / Entzug  (lss="trms">drug rehabilitation)
lsts> <lsts clss="lsts lst1">•i am in no lss="trms">position of ‘understanding’ or being clear about the text
lsts> <lsts clss="lsts lst1">•(i understand now that) it is not up to me to tell you how to lss="trms"nttrm="already,spread">read
lsts> <lsts clss="lsts lst1">•what makes you lss="trms">write or scratch a textlss='qstn'>?
lsts> (aaaakh... our alphabetico-logical cultures...!)
<lsts clss="lsts lst1">•if everything is not fundamentally unlss="trms"nttrm="already,spread">readable (snafu) we wouldn't be lss="trms"nttrm="already,spread">reading
lsts> <lsts clss="lsts lst1">•it is about to lss="trms">situate the place of a (un)learning
lsts> <lsts clss="lsts lst1">•throwing access to each other (not only in terms of lss="trms">transferential intensity lss='at'>#sss)
lsts> <lsts clss="lsts lst1">•which appetites and tastes are required to fulfill the ls clss='strcls'>*ls>ethics and lss="trms">erotics of curiosityls clss='strcls'>*ls> (that I am cultivating and depending on)lss='qstn'>? flourishing (of my lss="nms">ajayeb) depends on a lss="trms"nttrm="already,spread">reading that is more like “lss="trms">mutual partial dilss="trms">gestion” (l clss="ppl">Katiel> l clss="ppl">Kingl>, l clss="ppl">l clss="ppl">Harawayl>l>) <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> “eating well"<lgc clss='lgc'>]lgc> the text
lsts> <lsts clss="lsts lst1">•“every time i lss="trms"nttrm="already,spread">read X, something new shows up”
lsts>
my practice of ‘lss="trms">rhetorical lss="trms"nttrm="already,spread">reading’ (<lgc clss='lgc'>=/=lgc> ‘close lss="trms"nttrm="already,spread">reading’; or more like close lss="trms"nttrm="already,spread">reading and letting go. “close” is itself a lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphor, a lss="trms">rhetoric of lss="trms"nttrm="already,spread">reading;) doesn't work with lss='thdf'>the idea that there is something ‘in’ the text per se (lss="trms">coded or enlss="trms">coded meaning or some lss="trms">sort of knowllss="trms"nttrm="knowledge,Knowledge">edge made and installed by an lss="trms">author), or that the lss="trms">writer wants to say something to the lss="trms"nttrm="already,spread">reader, or that the text is lss="trms">symptomatic with meaning and that its intentions needs to be lss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listened to. rather, in a post-l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Lacanl>ian critique, i work the text like a pattern of lss="trms">language, an organization of space, text as word-sequencer. it is like looking at an image, still starting from top-left to bottom-lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right of the page, a process of highlighting or lss="trms">embodied attention that produces non-zero lss="trms"nttrm="cluster,club">clusters of salient words that come to glow lss="trms">different than others. but the way they become highlighted is not due to some idea of significance of the text but because of my<lgc clss='lgc'>--lgc>the lss="trms"nttrm="already,spread">reader's<lgc clss='lgc'>--lgc>lss="trms">interests, lss="trms">past lss="trms"nttrm="already,spread">readings and educated meaning-aslss="trms">sociations. this mode of lss="trms"nttrm="already,spread">reading is not at all suglss="trms">gested to newbies in lss="trms">literature, sorry but this requres some degree of advancement in one's abilities and lss="trms">skills of lss="trms">writinglss="trms"nttrm="already,spread">reading, that means the lss="trms"nttrm="already,spread">reader allss="trms"nttrm="already,spread">ready enjoys an ongoing well-lss="trms">articulated lss="trms">interest before coming to a particular sitting with a piece of lss="trms">writing, and this means the lss="trms">rhetorical lss="trms"nttrm="already,spread">reader's encounter with the text is highly lss="trms">situated and is not a blind date. in this case lss="trms"nttrm="already,spread">reading is a radical meaning-making practice full of adventures and preparations, drawings and graphs, diffractions and detours, connections and risks of (mis)understanding in certain ways. this ‘lss="trms"nttrm="already,spread">reading’ looks very much ‘lss="trms">writing’ alike.
lss="prgrph">-the lss="trms"nttrm="already,spread">reading becomes ls clss='strcls'>*ls>relss="trms"nttrm="already,spread">reading lss="trms">past lss="trms">writingls clss='strcls'>*ls>, re(lss="trms">past)ed(lss="trms">writ)ing, a lss="trms"nttrm="already,spread">reading that has lss="trms">writen itself in lss="trms">palimpsestic lines. in a l clss="ppl">Derridl>ean sense<lgc clss='lgc'>:lgc> (one is lss="trms">lss="trms">equiped with the lss="trms">question) “what is lss="trms">writing itself (in this text)”lss='qstn'>?
lss="prgrph">-two speculative spheres meet in lss="trms">rhetorical lss="trms"nttrm="already,spread">reading<lgc clss='lgc'>:lgc> one of the text and one of the lss="trms"nttrm="already,spread">reader, but they have to ‘stick’ to one another, the stickiness of your lss="trms"nttrm="already,spread">reading lss="trms">matters in consequential ways. this is against lss='thdf'>the idea that we lss="trms"nttrm="already,spread">read and each understand personally whatever.
<lsts clss="lsts lst1">•my second issue with ‘close lss="trms"nttrm="already,spread">reading’<lgc clss='lgc'>:lgc> there is no corlss="trms">relation between the speed of lss="trms"nttrm="already,spread">reading and comprehension/apprehension
lsts>
ls clss='strcls'>*ls>lss="trms"nttrm="already,spread">reading practicesls clss='strcls'>*ls>
lss="trms">ontology usually decides what lss="trms"nttrm="already,spread">reading is <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> ls clss='strcls'>*ls>lss="trms">book-binding is lss="trms"nttrm="already,spread">reading. editorial comlss="trms">positional reformating and remodeling of the space of the text is lss="trms"nttrm="already,spread">reading.

(l clss="ppl">l clss="ppl">Stewartl>l>ian) lss="trms"nttrm="already,spread">reading that happens in the lss="trms">writing<lgc clss='lgc'>:lgc> you can't do any kind of exegesis of the lss="trms"nttrm="already,spread">reading تفسير, rather<lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>you have to become related to the lss="trms"nttrm="already,spread">reading in what you are lss="trms">writingls clss='strcls'>*ls>


in research<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•lss="trms">skills of lss="trms"nttrm="already,spread">reading and lss="trms">writing
lsts> <lsts clss="lsts lst1">•(more abstract) lss="trms">skills of conceptualizing and analysing
lsts>
lss='at'>@lss="nms">apass<lgc clss='lgc'>:lgc> begin with the generation of research lss="trms">question <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> importance of lss="trms">language
(you flag the importance of lss="trms">language whenever research is marked by lss="trms">question. “lss='qstn'>?” is a lss="trms">linguistic construct)

<lrg clss="large lg22" stl="font-size:111%"> <lsts clss="lsts lst1">•the lss="trms">skill/lss="trms">craft is to select a research lss="trms">question that works better for certain descriptive purposes (than does previous tools)
lsts> <lsts clss="lsts lst1">•(realism<lgc clss='lgc'>:lgc>) research lss="trms">question <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc>outcome<lgc clss='lgc'>==lgc> lss="trms">different concerns and emphases
lsts>
lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor of conceptualization <lgc clss='lgc'>:lgc> quality of an access to part of a lss="trms">world “out there”

research lss="trms">method<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•“mapping into knowllss="trms"nttrm="knowledge,Knowledge">edge” <lgc clss='lgc'>:lgc> co-fabrication between the reselss="trms"nttrm="search">archer and the diverse others engaged in the process <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> (problem of) ‘lss="trms">positionality <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> lss="trms">data’ (lss='thdf'>the idea that the reselss="trms"nttrm="search">archer produces knowllss="trms"nttrm="knowledge,Knowledge">edge or “facts”)
lsts> <lsts clss="lsts lst2">◦lss="trms">positionality <lgc clss='lgc'>==lgc>lss='qstn'>?<lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> politically correct jargon in artistic research environment <lgc clss='lgc'>[lgc>has lss="trms">positionality backfired into a lss="trms">language of trying to change a public opinion in your favourlss='qstn'>?<lgc clss='lgc'>]lgc>
lsts>
‘fantasy of the unproblematic mode’

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regarding biographical work lss="trms">according to lss="frds scrmbld">Pierre, ok i am working even on the border of solipsism
what i am doing is not autolss="trms">poiesis (self-making, making a lss="trms">poem out of yourself) rather lss="trms">symlss="trms">poiesis (with-making, with people from lss="trms">different lss="trms">worlds and lss="trms">pasts)

trying to contain every available mode of lss="trms">interpretation in lss='mywrk'>my work
(collecting all the modes of lss="trms">interpretation)

(for the psychoanalyst as lss="trms">writer,) the ls clss='strcls'>*ls>unconscious functions as a ls clss='strcls'>*ls>lss="trms">trope
unconscious <lgc clss='lgc'>ld>~ld>=lgc>lss='qstn'>? lss="trms">trope

ls clss='strcls'>*ls>my actual lss="trms">interest is in “the place of study”
which is lss="trms">embodied by its participants, is shared and full of lss="trms">stories that hold foster curiosity and learning. a place where hybrid lss="trms">agents of lss="trms">interpretation are alive and at work, partly lss="trms">technological partly human partly lss="trms">animal shared knowing processes.
lss="prgrph">-one of our stronlss="trms">gest ethical lss="trms">obligations is curiosity


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lrg>
<lgc clss='lgc'>[lgc>l clss="ppl">Nietzschel><lgc clss='lgc'>]lgc>

(in lss="trms">writing) if i could choose i would promote something that comes close to the texture of the softening that opens and glides, allowing for sudden shocks and slippages.

the personality needs to be able to flow in order to move lss="trms">past anything that establishes itself firmly

Submitted to constant critique and revision

(l clss="ppl">Nietzschel>) “We can destroy only as creators<lgc clss='lgc'>--lgc>But let us not forget this either<lgc clss='lgc'>:lgc> it is enough to create new names and estimations and probabilities in order to create in the long run new ‘things’”

invention's power over new things

work on aphorism and irony
radical critique of reason and truth
will to X <lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc> feeling of power, primitive form of the will  (<lgc clss='lgc'>=/=lgc>lss='qstn'>? play)
arguing that knowllss="trms"nttrm="knowledge,Knowledge">edge is lss="trms">contingent and conditional


l clss="ppl">Nietzschel>'s campaign against morality <lgc clss='lgc'>:lgc>

(contrast between good and evil <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc>) ls clss='strcls'>*ls>master-morality <lgc clss='lgc'>:lgc> charity, sublss="trms">mission to the other, selflessness, etc. <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> you hate yourself

(denying the inherent inequality <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc>) ls clss='strcls'>*ls>slave-morality <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> weakness is a lss="trms">matter of choice <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> nihilism


ls clss='strcls'>*ls>transvaluation
(l clss="ppl">Nietzschel> hated christianity for its non-affirmation of life. for him sex was a fundamental affirmation of life, christianity's elevation of chastity (inlss="trms"nttrm="cluster,club">cluding, for example, the lss="trms">story of Mary's virginal pregnancy) is counter to the lss="trms">natural instincts of humanity, and therefore a contralss="trms">diction of “lss="trms">natural values”.)
<lsts clss="lsts lst1">•promise of an illustrious afterlife
lsts> <lsts clss="lsts lst1">•desires would be the product of stimuli rather than the product of “will”
lsts>

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to ls clss='strcls'>*ls>adjust (our/your) lss="trms">question


...to have no lss="trms">positive knowllss="trms"nttrm="knowledge,Knowledge">edge claim


appropriate <lgc clss='lgc'>ld>~ld>=lgc> zabt o rabt ضبط و ربط



(let me) fast forward to ‘nowhere’
chance-encounters in your/my efforts of ecriture (in San'an text)
(it is not possible to choreograph chance, we can only report our encounters with it)

like San'an, many of us are facing an lss="trms">anxiety of withdrawal from the lss="trms">world that claims us

i am lss="trms">interested in to-link to that which (suddenly) lss="trms">interupts my reveries


to sharpen my capacity for incapalss="trms">citation


not being afraid to look into many archives of mistakes (lss="nms">ajayeblss='qstn'>?)


‘will to lss="trms">scientific knowllss="trms"nttrm="knowledge,Knowledge">edge’


<lrg clss="large lg22" stl="font-size:126%">
<lgc clss='lgc'>[lgc>l clss="ppl">l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Latourl>l><lgc clss='lgc'>]lgc>

(certain) seperation is political <lgc clss='lgc'>:lgc>
when we are talking about (re)uniting curricula, linking fields in humanities we are talking about not bringing together two things that are separate, but actually lss="trms">interogating the distribution of power, a way a distributing agancies.

it is not a “common lss="trms">world” to discover, it is a common lss="trms">world to be produced. and the only way to produce it, is through the usual tools that we have in our disposal, which are comming from ‘relss="trms">presentation.’

lss="trms">compose <lgc clss='lgc'>=/=lgc> discover/uncover

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enterances in lss="nms">ajayeb work, allss="trms"nttrm="already,spread">ready generating form<lgc clss='lgc'>:lgc>
ls clss='strcls'>*ls>-fire (talking fire)
ls clss='strcls'>*ls>-darkness (Zolmat)
ls clss='strcls'>*ls>-jinn
ls clss='strcls'>*ls>-lss="trms">veil (lss="nms">pardeh)<lgc clss='lgc'>--lgc>purity of lss="trms">veiled olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin; hidden matrix of signification (on which theoretical work secretly dependslss='qstn'>?) <lgc clss='lgc'>[lgc>also lss="trms"nttrm="already,spread">reading the secularization and the lifting of the lss="trms">veil, prostitute paradigm, conceptions of lss="trms">love,<lgc clss='lgc'>]lgc>
ls clss='strcls'>*ls>-wall(lss='qstn'>?)


“truth” is lss="trms">veild, lss="trms">according to middle east (truth <lgc clss='lgc'><<lgc clss='lgc'><lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc>>lgc>lgc> lss="nms">pardeh پرده)
begining with the lss="trms">Greeks’ notion of basanos, relating truth to torture, a strictly constellated confluence of acts equally troubling to l clss="ppl">Aristotll>e and l clss="ppl">Aristophanesl>.

<lsts clss="lsts lst1">•lss="nms">pardeh-dari پرده دری, hajeb حاجب (after neghabat نقابت is hejabat حجابت <lgc clss='lgc'>[lgc>Beyhaghi<lgc clss='lgc'>]lgc>) (l clss="ppl">Nezamil> in lss='trgt hghlght 1'href='?q=L'>Leili-o-majnun<lgc clss='lgc'>:lgc> haft arus-e noh emari bar dargah-e to be lss="nms">pardeh-dari (هفت عروس نو عماری بر درگه تو به پرده داری) <lgc clss='lgc'>--lgc>lss='qstn'>?<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> angelology) <lgc clss='lgc'>=/=lgc>lss='qstn'>? lss="nms">hayula(ism) هیولی
lsts>

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hermeneutics regarding Jurisprudence (feghh فقه) and theology depend on the exegesis of lss="trms">written texts. in both cases the process of understanding is an act of application(lss='qstn'>?)

<lrg clss="large lg10" stl="font-size:103%"> lss="trms">interpretation/hermenutice <lgc clss='lgc'>=/=lgc> commons/collectivsm
(ta'vil bayad dar jahate axe harkate jami va moshtarek bashad)

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(l clss="ppl">Kohnl>) to “provincialize” (rustayi روستایی, bastani باستانیlss='qstn'>?) lss="trms">language in order to make room for another kind of thought<lgc clss='lgc'>--lgc>a kind of thought that is more capacious, one that holds and sustains the human.

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my point in lss="trms">animals without lss="trms">narrative is that the lss="trms">apparatus that is working for l clss="ppl">Attarl> in his relss="trms">presentation of lss="trms">birds is the same as the lss="trms">narrative tool in the so-called lss="trms">wildlife documentary series which produces lss="trms">nature<lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc>a sy.


transcend is about lss="trms">traveling from lss="trms">trope to truth (obur az majaz be haghighat عبور از مجاز به حقیقت,) from virtual to concret. but that is too easily reversible. my point is to stop this lss="trms">transference and lss="trms">interrogate the lss="trms">trope itself. lss='mywrk'>my work in amazon lss="trms">book is about this ‘majaz’ (مجاز), an lss="trms">interface that we are inhabiting.

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lrg>
the main (and onlylss='qstn'>?) lss="trms">question in lss='mywrk'>my work/performance/lss="trms">lecture is ‘when’ the gift will/have pass(ed) on.
<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> holding on to, preparing, strategizing, spontaneity, and so on

lss="prgrph">-my texture aversion and preference in soft/hard fabric of lss="trms">language and lss="trms">material tonalitylss='qstn'>? <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> the “inanimate lss="trms">affections” (that give us pleasure in life) <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> we often give each other soft gifts as a way to care for one another (lss='at'>@lss="frds scrmbld">Janina)
ls clss='strcls'>*ls>radical lss="trms">affection does not require intentional politicsls clss='strcls'>*ls> (l clss="ppl">Chenl>)



<lrg clss="large lg6" stl="font-size:114%"> <lgc clss='lgc'>[lgc>l clss="ppl">Shepardl> 2004<lgc clss='lgc'>]lgc> Stanner (W. E. H. Stanner, White Man Got No Dreaming) describes how the universe became a moral lss="trms">system and consists of three elements<lgc clss='lgc'>:lgc> marvels, lss="trms">species diversity, and institutions. Marvels refer to that lss="trms">presence of the unexpected that one always encounters sooner or later in lss="trms">nature, particularly when the terrain reflects something about the mind that implies a common structure. His second element, lss="trms">species diversity, coincides with one of the major moral issues of our time<lgc clss='lgc'>--lgc>the extinction of lss="trms">species and reduction of biodiversity.

lss="prgrph">-“marvels of aflss="trms">finity” is the key to reality, revealing how things are, what is known, and how to behave.

lss="trms">cosmogony (keyhan-zayi کیهان زایی‌)<lgc clss='lgc'>--lgc>how the universe became a moral lss="trms">system

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<lgc clss='lgc'>[lgc>modes of existence<lgc clss='lgc'>]lgc>

lss="trms">science studies <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> lss="trms">science
what was lss="trms">science before lss="trms">science studieslss='qstn'>? it was engaged in a lss="trms">sort of stupefaction that prevented meaningful study.

we do not take the fight against X (lss="trms">religion, fetish, etc.) for the truth about X.

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<lgc clss='lgc'>[lgc>l clss="ppl">Avitall><lgc clss='lgc'>]lgc>

i am adding “mama's boy” (bache-nane بچه ننه) to my short bio (nothing is added by “me,” everything is told to me.)


lss='thdf'>thanks to all the people who have given me their ‘sides’ (didn't necessorily confronted me)


(lss="trms">book, ketabat کتابت)
to do something to resignify and breakup the serenity and the serene closure of the lss="trms">book, as the universiy values it and seals it
lss="prgrph">-what deals does it seallss='qstn'>?
lss="prgrph">-the commitment to breaking up the lss="trms">book and its lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphysically laden pitch for closural sovereignty.
lss="prgrph">-lss="trms">linguistic pollutants
lss="prgrph">-dirty talks

lss='at'>#as a mode of lss="trms">writing, make a lss="trms">folding (fractal) lss="trms">book, style of lss="trms">children lss="trms">books, for lss="nms">ajayeb
(what would this structure meanlss='qstn'>? and how is that expandablelss='qstn'>?)

lss='at'>#making a cheap lss="trms">horror short-film from one of the lss="nms">ajayebs

lss='at'>#lss="trms">write a X-man short lss="trms">story in lss="nms">Tehran context with lss="nms">iranian everyday characters
<lsts clss="lsts lst1">•jurassic park <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> lss="nms">lss="nms">ajayeb al makhlughat عجایب المخلوقات (lss="trms">horror, lss="trms">sublime, shivering water)
lsts> <lsts clss="lsts lst1">•nonapocalyptic lss="trms">stories and the otherlss="trms">worldly hauntingly familiar in the lost faces of forest (called lss="nms">Tehranlss='qstn'>?)
lsts>
<lrg clss="large lg14" stl="font-size:131%"> (accourding to Egyptian 1550 BCE,) lss="trms">book<lgc clss='lgc'>:lgc> a loose collection of magic spells intended to assist a dead person's journey through underlss="trms">world, and into the afterlife and lss="trms">written by many priests
lss="prgrph">-are lss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists the olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of lss="trms">writinglss='qstn'>? (...way before the installation of the lss="trms">modern scriptural lss="trms">apparatus)



theory-minded academics have lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorously repudiated<lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc>or forgotten lss="trms">poetry. <lgc clss='lgc'><lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc>>lgc> lss="trms">poetic deprogrammmg

cohabitation of two sovereign lss="trms">linguistic attitudes<lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc>the grammars and behaviors that we aslss="trms">sociate with figures of lss="trms">literary performance and philosophical lss="trms">positing

18th century
rise of increasingly more mathematical and lss="trms">symbolic logics
more lss="trms">literary types of discursive formations,


l clss="ppl">Wordsworthl>, l clss="ppl">Rilkel>, and l clss="ppl">Keatsl> disavowing l clss="ppl">Paul l clss="ppl">de Manl>l>lss='qstn'>?!
l clss="ppl">Freudl> without l clss="ppl">Goethel> or l clss="ppl">Schillerl>lss='qstn'>?!
l clss="ppl">Benjaminl> off l clss="ppl">Baudelairel>lss='qstn'>?!
l clss="ppl">Derridl>a deprived of l clss="ppl">Mallarmel>, Ponge, or l clss="ppl">Celanl>lss='qstn'>?!
l clss="ppl">Heideggerl> abandoned by Trakl or l clss="ppl">Holderlinl>lss='qstn'>?!


increasing lss="trms">technicization of critical lss="trms">language


colloquy, soliloquy
they are called to witness distinct regions of being <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> assuming the destiny of lss="trms">difference
lss='prcnt'>% denken und dichten is at stake in the ls clss='strcls'>*ls>theory of mourning

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

<lgc clss='lgc'>[lgc>l clss="ppl">l clss="ppl">Stengersl>l><lgc clss='lgc'>]lgc>

the lss="trms">storyteller <lgc clss='lgc'>:lgc> “some people lss="trms">love to divide and classify, while others are bridge-makers<lgc clss='lgc'>--lgc>weaving lss="trms">relations that ls clss='strcls'>**ls>turn a divide into a living contrastls clss='strcls'>**ls>, one whose power is to lss="trms">affect, to produce thinking and feeling”

(regarding my footnote fetish) ... because lss="trms">writing such footnotes implies ls clss='strcls'>*ls>feeling the textls clss='strcls'>*ls> as an ls clss='strcls'>*ls>animating powerls clss='strcls'>*ls>

<lrg clss="large lg3" stl="font-size:111%"> philosophy <lgc clss='lgc'>=lgc>lss='qstn'>? a form of textual animation <lgc clss='lgc'>{lgc><lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> approaching the work of lss="nms">ajayeb<lgc clss='lgc'>}lgc>
lrg>
to turn the <lgc clss='lgc'>[lgc>lss="nms">ajayeb<lgc clss='lgc'>]lgc> (animist) modes of experience (existence), awareness, and knowllss="trms"nttrm="knowledge,Knowledge">edge into living contrasts (intensely powerful bridge-making tools)

can we reappropriate without reanimatelss='qstn'>? <lgc clss='lgc'><lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc>>lgc> i think if we deconstructively talk about the reappropriations of meaning we might allow animation to constitute itself.

lss="prgrph">-how to train yourself in spotting relevant lss="trms">questions and unilateral[...]