[...]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

(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 clss="large lg2" stl="font-size:112%">
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>lrg>
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 clss='lgc'>~lgc>-lgc>lss='qstn'>?<lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> changing the lss="trms">system of classification (of thought)

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>



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.)

<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)

<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'><lgc clss='lgc'>ld>~ld>lgc>=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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<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'><lgc clss='lgc'>ld>~ld>lgc>=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’



<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'>?)

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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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>)



<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>
(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

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<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>

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>

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 unilaterally <lgc clss='lgc'>[lgc>einseitig<lgc clss='lgc'>]lgc> imposed lss="trms">questionslss='qstn'>? (their lss="trms">differences) <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc>lss='qstn'>? mofti مفتی, fatva فتوا <lgc clss='lgc'>=/=lgc> khotbe خطبه<lgc clss='lgc'>]lgc>
(to put the ‘lss="trms">question’ at risk)

ls clss='strcls'>*ls>milieu-thinkingls clss='strcls'>*ls> (to think by the milieu) <lgc clss='lgc'>:lgc>
1. no reference to the ground
2. never separating from milieu

(Virgin Mary requires a milieu <lgc clss='lgc'>[lgc>of lss="trms">symbolic efficacy, lss="trms">categories of belief, etc.<lgc clss='lgc'>]lgc>)

what is the milieu of lss="nms">ajayeblss='qstn'>? (ghalamrov قلمرو, mohite ejtemayi محیط اجتمایی‌, its lss="trms">ecology)


“lss="trms">natural”<lgc clss='lgc'>:lgc> that which lss="trms">science will eventually explain <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> lss="trms">nature <lgc clss='lgc'>=/=lgc> “lss="trms">natural”

“lss="trms">nature”<lgc clss='lgc'>:lgc> that larger, older, and wiser conlss="trms">figuration that gets credit for ingenuity (instead of the creature's bodily know-how) by the call of the lss="trms">scientist


عجایب lss="nms">ajayeb's lss="trms">relations to the lss="trms">world, rhizomatic connections to other practices that likewise explore a lss="trms"nttrm="metaph,metamorph,metabol,metal">metalss="trms">morphic (rather than relss="trms">presentational) lss="trms">relation


<lrg clss="large lg1" stl="font-size:139%"> Earth <lgc clss='lgc'>=/=lgc> cradle
lrg>

Surrealss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists’ automatism to cultivate lucid trances is missing the lss="trms">techniques of lss="trms">imagination developed by l clss="ppl">Ibn l clss="ppl">Arabil>l>, (or by l clss="ppl">Sohrevardil>, and others)
(l clss="ppl">Bretonl>'s subjectivity is still hopelessly European)

<lgc clss='lgc'>=lgc>lss='qstn'>?<lgc clss='lgc'>=>lgc> to recuperate our physical force (old good Tasavof-lss='qstn'>?)


‘ideas’ <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> to “animate” humans <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> lss="trms">erotically lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure the human soulls clss='strcls'>**ls>
(l clss="ppl">Platol> knew this)
to lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure us into relevant lss="trms"nttrm="metaph,metamorph,metabol,metal">metalss="trms">morphic attentionls clss='strcls'>*ls>

(l clss="ppl">Deleuzl>e and l clss="ppl">Guattaril><lgc clss='lgc'>:lgc>) my existence is my very participation in assemblages
in order to determine what is “really” lss="trms">responsible for what <lgc clss='lgc'>[lgc>= lss="trms">agencylss='qstn'>?<lgc clss='lgc'>]lgc>.
lss="prgrph">-an lss="trms">agency that doesn't belong to us (who is ‘us’ in l clss="ppl">l clss="ppl">Stengersl>l>lss='qstn'>?)

the efficacy of assemblages (in lss="nms">ajayeb)
(assemblage <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> landscape <lgc clss='lgc'>[lgc>in lss="trms">farsi<lgc clss='lgc'>:lgc> چشم انداز cheshm-andaz, is related not to the land but to the eyes, lss="trms">literally meaning the projection of gaze<lgc clss='lgc'>]lgc>)

(the point is) to play a referential game that puts one at risk (instead of protecting via quote)

(let's immediately turn off that) monotonous little critical or reflexive voice whispering that (the only defense we have against fanaticism and the rule of illusions is that) we should not accept being mystified



commenting <lgc clss='lgc'>=/=lgc> touching
(lams kardan لمس کردن <lgc clss='lgc'>=/=lgc> ezhare nazar kardan اظهار نظر کردن) <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> an issue in art criticism in lss="nms">Iran ایران


<lgc clss='lgc'>[lgc>lss='at'>@lss="frds scrmbld">Foad<lgc clss='lgc'>]lgc>
ls clss='strcls'>**ls>our senses are not for detached cognition but for participationls clss='strcls'>**ls>(l clss="ppl">David l clss="ppl">Abraml>l>)
lss="prgrph">-“The ways the senses themselves have, of throwing themselves beyond what is immediately given, in order to make tentative contact with the other sides of things that we do not sense directly, with the hidden or invisible aspects of the sensible.”
lss="prgrph">-“suglss="trms">gestions offered by the sensible itself.”
lss="prgrph">-we never step outside the “flux of participation.”


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<lgc clss='lgc'>[lgc>Thomas l clss="ppl">Keenanl><lgc clss='lgc'>]lgc>

lss="trms"nttrm="already,spread">reading<lgc clss='lgc'>:lgc> that which happens when we cannot apply the rules <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> experience of lss="trms">responsibility <lgc clss='lgc'>=/=lgc> moment of security or cognitive certainty

lss="trms">rhetorical lss="trms"nttrm="already,spread">reading

who speaks, lss="trms">writes, and lss="trms"nttrm="already,spread">readslss='qstn'>? not simply humans

“how can we have any chance of finding a way to say what we don't know how to say if we don't pay attention to the silence of the other inside uslss='qstn'>?”

lss="trms">literature, is then understood as the experience of risk, chance, the undecidable <lgc clss='lgc'>=/=lgc> pathos of resolution


(in Western ethical, political, and lss="trms">literary traditions<lgc clss='lgc'>:lgc>) lss="trms">responsibility<lgc clss='lgc'>:lgc> a lss="trms">matter of lss="trms">articulating what is known with what is done <lgc clss='lgc'>=/=lgc> (l clss="ppl">Keenanl><lgc clss='lgc'>:lgc>) ls clss='strcls'>*ls>lss="trms">responsibilityls clss='strcls'>*ls><lgc clss='lgc'>:lgc> an alss="trms">symmetry or an lss="trms">interruption between the orders of cognition and action

lss="trms">fable <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> an exemplary ls clss='strcls'>*ls>allegory of decisionls clss='strcls'>*ls> (<lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>>lgc> installing or restoring subjectivity)
lss="trms">fables open lss="trms">abyssal aporias<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•to teach ‘singularity’ it offers ‘comparison’
lsts> <lsts clss="lsts lst1">•to underline ‘independence’ it relss="trms">sorts to ‘necessity’
lsts>
<lgc clss='lgc'>[lgc>(the experience of) aporia <lgc clss='lgc'>=lgc>lss='qstn'>?<lgc clss='lgc'>=>lgc> morality, politics, lss="trms">responsibility <lgc clss='lgc'>=/=lgc> when the path is given<lgc clss='lgc'>]lgc><lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> Germany is moving towards the removing of aporia <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> a general panic popular in sci-fi<lgc clss='lgc'>]lgc>
(the very condition of possibility of) ls clss='strcls'>*ls>lss="trms">responsibilityls clss='strcls'>*ls><lgc clss='lgc'>:lgc> a certain experience of the possibility of the impossible <lgc clss='lgc'>~lgc> aporia <lgc clss='lgc'>}lgc><lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> the impossible invention <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> ls clss='strcls'>*ls>lss="trms">responsibility must be an inventionls clss='strcls'>*ls>
<lgc clss='lgc'>[lgc>-Germany's notion of law<lgc clss='lgc'>:lgc> like any idea of law, are not by themselves motivators for morality or immorality, it is really upon (human) culture to do that.<lgc clss='lgc'>]lgc>


lss="trms">fable <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> possibility of another kind of lss="trms"nttrm="already,spread">reading <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> exposure to something that breaks with the regimes of meaning and sense


politics of difficulty

...to fall back on the conceptual lss="trms">priority of the subject, lss="trms">agency, or identity as the grounds <lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> we have politics because we have no ground

(l clss="ppl">Keenanl> suglss="trms">gests) “deconstruction” is not offered here as an antilss="trms">authoritarian discourse, an attack on grounds, but as an attempt to think about this removal as the condition of any (political) action <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> democracy


(lss="trms">according to lss="trms">fables) lss="trms">responsibility begins in the bad example (<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> the concept of conflict <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>=>lgc>lgc> the ethics and politics of lss="trms">responsibility)

the classical subject <lgc clss='lgc'>--lgc>(the passage through the bad example)<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> installed in its stance of lss="trms">responsibility and the safety of identity

“What is at stake in the lss="trms">fable is, more than anything else, the lss="trms">interpretation and practice of lss="trms">responsibility-our exposure to calls, others, and the names with which we are constituted and which put us in lss="trms">question.” (l clss="ppl">Keenanl>)

...practical effectivity of lss="trms">literature


<lsts clss="lsts lst1">•(for Annabel Patterson<lgc clss='lgc'>:lgc>) lss="trms">fable accomplishes a speculative Aufhebung <lgc clss='lgc'>:lgc> “<lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc>the role of lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphor is to mediate between human consciousness and human survival, <lgc clss='lgc'>[lgc>and here<lgc clss='lgc'>]lgc> the mind recognizes rock bottom, the irreducibly lss="trms">material, by rejoining the lss="trms">animals, one of whom is the human body”
lsts> <lsts clss="lsts lst1">•(for lss='trgt hghlght 1'href='?q=L'>Louis Marin<lgc clss='lgc'>:lgc>) lss="trms">fable<lgc clss='lgc'>:lgc> uncertain model of praxis
lsts> <lsts clss="lsts lst1">•(for l clss="ppl">Hegell><lgc clss='lgc'>:lgc> Aesop was a “misshapen humpbacked slave” and his) lss="trms">fable<lgc clss='lgc'> = lgc>witty, witzig <lgc clss='lgc'>=/=lgc> spirit, depth, insight, vision, lss="trms">poetry, philosophy
lsts> <lsts clss="lsts lst1">•(for l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Lacoue-lss='trgt hghlght 1'href='?q=L'>Labarthel><lgc clss='lgc'>:lgc>) lss="trms">fable<lgc clss='lgc'>:lgc> a name for the lss="trms">mutual implication and alss="trms">symmetrical lss="trms">interference of lss="trms">literature with philosophy <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> the suspension of the self-evidence of the lss="trms">categories “lss="trms">literature” and “philosophy” in order to use each to put the identity of the other into lss="trms">question. <lgc clss='lgc'>[lgc>to think the lss="trms">world as lss="trms">fable. Is it possiblelss='qstn'>?<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•(for l clss="ppl">Keenanl><lgc clss='lgc'>:lgc>) lss="trms">fable superimposes the lss="trms">relation of an address to the other in its singularity and in its anonymity (lss="trms">responsibility for the other) lss="trms">onto the traditional predicament of an lss="trms">articulation between the order of knowllss="trms"nttrm="knowledge,Knowledge">edge or cognition and that of action, ethico-political or otherwise <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> ls clss='strcls'>*ls>lss="trms">responsibility in Western philosophical tradition<lgc clss='lgc'>:lgc> an address to an otherls clss='strcls'>*ls>
lsts>

...the lss="trms">rhetorical event of a comparison

lss='at'>#<lgc clss='lgc'>[lgc>the theater of example<lgc clss='lgc'>]lgc>

the threat of example's lss="trms">excess

lss="trms">fables of lss="trms">responsibility <lgc clss='lgc'>==lgc>securing<lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> ls clss='strcls'>*ls>the morality of the subject who meansls clss='strcls'>*ls> (who can they finally be submitted to the logic of an ls clss='strcls'>*ls>evaluative destinationls clss='strcls'>*ls>)

(l clss="ppl">Derridl>a's) mode of lss="trms">enunciation and the lss="trms">literary vehicle entrusted with its exemplification <lgc clss='lgc'>:lgc>
ls clss='strcls'>*ls><lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc>it is sufficient to introduce, into the lss="trms">fold of speech acts, a few wolves of the type (“undecidability” or “unconscious”) for the shepherd to lose track of his sheep<lgc clss='lgc'>:lgc> one is no longer certain where to find the identity of the “speaker” or the “hearer,” ... where to find the identity of an intention.ls clss='strcls'>*ls>
<lgc clss='lgc'>--lgc>lss='qstn'>?<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> wolf in sheep's clothing <lgc clss='lgc'>[lgc><lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> also the problem/fantasy of the “lss="trms">integration” project (as the space of ethics and politics)<lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>>lgc>(“Appearances are deceptive” <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> exlss="trms">lss="trms"nttrm="cluster,club">clusion of the parasite <lgc clss='lgc'>+lgc> identification of subjects as the task of lss="trms">responsibility); -what would mean for the German shepherd to lose track of his sheepslss='qstn'>? (to go from) the lss="trms">fable of ls clss='strcls'>*ls>the oriented sheeplss="trms">foldls clss='strcls'>*ls> <lgc clss='lgc'>--lgc>to<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> the lss="trms">fable of ls clss='strcls'>*ls>losing countls clss='strcls'>*ls><lgc clss='lgc'>]lgc>
lss="prgrph">-the vexed lss="trms">relation between sheep and wolf, slave and master


(lss='mywrk'>my work is all about<lgc clss='lgc'>:lgc> can we please look at) some ls clss='strcls'>*ls>otherls clss='strcls'>*ls> “lss="trms">interior of the lss="trms">system”
(lss="trms">system never has only one lss="trms">interior <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> conspiracy<lgc clss='lgc'>:lgc> lss="trms">system's singular lss="trms">interiority<lgc clss='lgc'>]lgc>)


<lsts clss="lsts lst1">•lss="trms">literature's (ir)lss="trms">responsibility to philosophy
lsts> <lsts clss="lsts lst1">•art's (ir)lss="trms">responsibility to journalism
lsts>

Xanthus the philosopher decides to buy a slave, goes with his students to the slave lss="trms">market, and encounters the disfigured Phrygian Aesop (recently granted the power of speech after assisting a priestess of Isis and hence become too difficult for his previous master to handle). Their first exchange is exemplary, as the philosopher lss="trms">interrogates the slave in order to determine whether “he knows anything,” receives equivocal replies, and finishes by asking, “Do you want me to buy youlss='qstn'>?”
(lss='trgt hghlght 1'href='?q=L'>Life of Aesop)


thinking lss="trms">fable as lss="trms">language <lgc clss='lgc'>:lgc> ‘lss="trms">Fabula’ (lss="trms">narration or account), derived as it is from the lss='trgt hghlght 1'href='?q=L'>Latin root ‘fari’ (to speak) and linked to the lss="trms">Greek ‘phanai’ (to speak or to say), finally implies nothing other than lss="trms">language as such

Mythos and logos, the one is not more true (or more false, deceptive, lss="trms">fictive, etc.) than the other


(to open to the) alterity of an ungoverned lss="trms">figuration


hero<lgc clss='lgc'>:lgc> the adventure of an identification that can only occur in the comparison that a lss="trms">fable lss="trms">demands

Horace's dictum<lgc clss='lgc'>:lgc> “with a change of names, the lss="trms">fable is told about you” (a trans-subjective movement, a tropological lss="trms">system <lgc clss='lgc'>=/=lgc> lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphor or metonymy, )


(for l clss="ppl">Nietzschel>) lss="trms">responsibility<lgc clss='lgc'>:lgc> the ability to make and keep one's promises<lgc clss='lgc'> = lgc>being (able to be) held accountable (not simply by another but) allss="trms"nttrm="already,spread">ready in advance by and for oneself <lgc clss='lgc'>:lgc> to answer to oneself in the place of the other
<lsts clss="lsts lst1">•l clss="ppl">Nietzschel>'s lss="trms">fable of morality<lgc clss='lgc'>:lgc> lamb lss='and'>& lss="trms">bird of prey (“eagle is evil <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> lambs are good”)<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> <lgc clss='lgc'>[lgc>the lss="trms">fable enacts the victory:<lgc clss='lgc'>]lgc> the lambs triumph in gaining the ability (and then the lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right) to hold the lss="trms">birds of prey lss="trms">responsible for doing what they do, for being what they are <lgc clss='lgc'>--lgc>claim<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> the strong man is fee to be weak, the lss="trms">bird of prey free to be a lamb <lgc clss='lgc'>==lgc>gain<lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> the lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to make the lss="trms">bird of prey accountable for being a lss="trms">bird of prey
lsts> <lsts clss="lsts lst2">◦morality<lgc clss='lgc'>:lgc> a lss="trms">fabulous lss="trms">narrative about lss="trms">language and how it gets turned (with lss="trms">animals playing its roles) into an ethical and lss="trms">epistemological lss="trms">system <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> the medium of the exploitation (ls clss='strcls'>*ls>putting to use or the abuse of a lss="trms">linguistic possibilityls clss='strcls'>*ls>)
lsts> <lsts clss="lsts lst2">◦the lss="trms">interpretation or institution of the lss="trms">birds as subjeets (choosing, willing
lsts> lss="trms">agents) depends on a lss="trms">fiction, a lss="trms">fable<lgc clss='lgc'>:lgc> the doer is merely a lss="trms">fiction added to the deed
<lgc clss='lgc'>==lgc>l clss="ppl">Nietzschel><lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc>
<lsts clss="lsts lst1">•ls clss='strcls'>*ls>lss="trms">responsibility<lgc clss='lgc'>:lgc> an exploitation of a lss="trms">verbal possibilityls clss='strcls'>*ls>
lsts> <lsts clss="lsts lst1">•ls clss='strcls'>*ls>lss="trms">fable<lgc clss='lgc'>:lgc> turning the merely grammatical subject into the lss="trms">fiction of the actingls clss='strcls'>*ls> <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> lss="trms">zoolss="trms">morphism (<lgc clss='lgc'>=/=lgc> lss="trms">anthropolss="trms">morphism)
lsts>

lss="trms">fable of the eagle and the raven
the lss="trms">story of the raven that, having once watched with envy as an eagle snatched a lamb from the flock and carried it off, later attempts a similar feat. But a raven is not an eagle, and his claws get stuck in the fleece of a wether (not a lamb)<lgc clss='lgc'>:lgc> his prey becomes his lss="trms">trap. He is captured by the shepherd, his wings are broken and taken from him, and he is given to the shepherd's lss="trms">children as a plaything
<lsts clss="lsts lst1">•identity check
lsts> <lsts clss="lsts lst1">•the lss="trms">bird begins the lss="trms">fable without (knowing) its name
lsts> <lsts clss="lsts lst1">•establishment of the raven as an (ir)lss="trms">responsible lss="trms">agent, one that can be called to lss="trms">respond for itself <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> an “I” has a name and a choice about its action, because it could have done otherwise
lsts> <lsts clss="lsts lst1">•raven's errancy consists precisely in wandering away from its name <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> in the lss="trms">past <lgc clss='lgc'>=/=lgc> now (now I know well that i am a rauen) we can act lss="trms">responsibly
lsts> <lsts clss="lsts lst1">•act in lss="trms">accord with the fate prescribed for you by your name <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> restore the proper name <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> establishment of the lss="trms">responsible lss="trms">agent
lsts> <lsts clss="lsts lst1">•critical lss="trms">system of “error <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> correction <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> I<lgc clss='lgc'> = lgc>name” <lgc clss='lgc'>==lgc>fix<lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> the link between the order of cognition (whether false lss="trms">supposition or true knowllss="trms"nttrm="knowledge,Knowledge">edge) lss='and'>& that of action (take a lamb / as
lsts> the eagle did)
<lsts clss="lsts lst1">•don't compare yourself with what you are not <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> lss="trms"nttrm="already,spread">reader is you are asked to compare yourself with the raven (follow its example)
lsts> <lgc clss='lgc'>}lgc><lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> lss="trms">fable of lss="trms">responsibility<lgc clss='lgc'> = lgc>a lss="trms">story about lss="trms">language and its dlss="trms"nttrm="danger,stranger">anger (raven may be like an eagle, but it is not an eagle) <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> “know your name <lgc clss='lgc'>+lgc> do what it say” <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> ls clss='strcls'>*ls>lss="trms">responsibility<lgc clss='lgc'>:lgc> the lss="trms">response to the name by which one is calledls clss='strcls'>*ls> <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> lss='thdf'>the idea that ls clss='strcls'>*ls>lss="trms">supposing lss='and'>& knowingls clss='strcls'>*ls> belong to one and the same homogeneous lss="trms">systemls clss='strcls'>*ls>

(the art of) lss="trms">supposition<lgc clss='lgc'>:lgc> disguise, false knowllss="trms"nttrm="knowledge,Knowledge">edge (guess, surmise, premise)
<lgc clss='lgc'>--lgc>or<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> ungovernable and unrecoverable force of ls clss='strcls'>*ls>lss="trms">positingls clss='strcls'>*ls> (lss="trms">position or imlss="trms">position)

(generation of the pure name in lss="trms">fable of the eagle and the raven<lgc clss='lgc'>:lgc>)
non-lss="trms">symmetrical movement from nameless lss="trms">bird <lgc clss='lgc'>--lgc>to<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> lss="trms">birdless name (a wingless not-eagle)


why lss="trms">fables are importantlss='qstn'>? <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> others and their traces are always working within us allss="trms"nttrm="already,spread">ready, in a space and time that cannot be reduced to that of consciousness (or self-lss="trms">presence)
<lsts clss="lsts lst1">•profound lss="trms">linguistic or lss="trms">rhetorical complexity of the call and lss="trms">response
lsts>
the raven resounds (it does not just start talking) <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> it starts with the others<lgc clss='lgc'>:lgc> eagle, wether, shepherd

lss='trgt hghlght 1'href='?q=L'>Lacoue­ lss='trgt hghlght 1'href='?q=L'>Labarthe <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> identification (the self-becoming of the Self) has always been thought as a lss="trms">matter of examples (<lgc clss='lgc'>+lgc> their appropriation) <lgc clss='lgc'>--lgc>raven<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> (paradoxical impera­tive) “imitate me in order to be what you are”

wolf in sheep's clothing (Aesop's “A Case of Mistaken Identity”)
a wolf thought that by disguising himself he could get plenty to eat. Putting on a sheep­ skin to trick the shepherd, he joined the flock at grass without being discovered. At nightfall the shepherd shut him with the sheep in the lss="trms">fold and made fast all round by blocking the entrance. Then, feeling hungry, he picked up his knife and slss="trms">laughtered an lss="trms">animal for his supper. It happened to be the wolf.
<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc>  a character that does not belong to one can involve one in lss="trms">serious trouble



<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>lss="trms">fable<lgc clss='lgc'>:lgc> (name of the) ls clss='strcls'>*ls>lss="trms">literary thingls clss='strcls'>*ls> that aime to ls clss='strcls'>*ls>teach lss="trms">responsibilityls clss='strcls'>*ls> <lgc clss='lgc'>--lgc>l clss="ppl">Keenanl><lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc>  self-understanding of the free subject (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>lss="trms">fable<lgc clss='lgc'>--lgc>we are exposed to something in lss="trms">language that troubles the possibility of that understanding)

<lgc clss='lgc'>[lgc>in my lss="trms">lecture performances with<lgc clss='lgc'>]lgc> lss="trms">fable <lgc clss='lgc'>[lgc>I aim to<lgc clss='lgc'>]lgc> offer an allegory-of unlss="trms"nttrm="already,spread">reading, of lss="trms"nttrm="already,spread">reading without limits and without guarantees <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> freedom

governmental concepts<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•subject
lsts> <lsts clss="lsts lst1">•lss="trms">agency
lsts> <lsts clss="lsts lst1">•will
lsts> <lsts clss="lsts lst1">•choice
lsts> <lsts clss="lsts lst1">•freedom
lsts> <lsts clss="lsts lst1">•lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights
lsts> <lgc clss='lgc'>}lgc><lgc clss='lgc'>--lgc>deconstruction<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc>  limitation of ethico-political lss="trms">responsibilities

for l clss="ppl">Keenanl><lgc clss='lgc'>:lgc> ls clss='strcls'>**ls>lss="trms">question of lss="trms">respon­sibility<lgc clss='lgc'> = lgc>lss="trms">question of freedomls clss='strcls'>**ls>

the free lss="trms">community of rational beings cannot simply be (regulatively) invoked

calculable lss='and'>& programmable law

lss="trms">responsibility<lgc clss='lgc'>:lgc> (names the predicament in which) ls clss='strcls'>*ls>coincide the necessity/inevitability of action lss='and'>& the failss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of lawls clss='strcls'>*ls>

<lsts clss="lsts lst1">•politics (and ethics) <lgc clss='lgc'>--lgc>name<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> the urgency and necessity of a lss="trms">response
lsts> <lsts clss="lsts lst1">•lss="trms">responsibility (and freedom) <lgc clss='lgc'>--lgc>name<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> the impossibility of lss="trms">response with guarantee
lsts>
      ethical <lgc clss='lgc'>=/=lgc> actual
         |           |
impossibility <lgc clss='lgc'>=/=lgc>  totality of what is

ls clss='strcls'>***ls>impossible <lgc clss='lgc'>=/=lgc> not-possiblels clss='strcls'>***ls>
<lgc clss='lgc'>--lgc>l clss="ppl">Derridl>a<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> the impossible occurs at every moment (that belong to the effort of lss="trms"nttrm="already,spread">reading)

“have we not acquired the lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to say everythinglss='qstn'>?” (Sade)

who lss="trms"nttrm="already,spread">reads, and how, a text addressed to no onelss='qstn'>?
what status does it havelss='qstn'>?


<lgc clss='lgc'>[lgc>lss='trgt hghlght 1'href='?q=L'>Lode lss='trgt hghlght 1'href='?q=L'>Lauwaert<lgc clss='lgc'>]lgc>
for l clss="ppl">Blanchotl> Sade (libertine aristocrat novelss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list) was the lss="trms">writer par excellence
we should think about Sade in explicitly revolutionary terms <lgc clss='lgc'>[lgc>Sade's work <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> lss="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robespierre's Reign of Terror<lgc clss='lgc'>]lgc>
<lsts clss="lsts lst1">•Sade's ideal of lss="trms">society is a reactive reality (it takes form lss="trms">specifically in reaction to something external) <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> undertaken endlessly efforts against modes of lss="trms">social organization that are based on an stable lss="trms">internal point of reference
lsts> in Sade<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1. selfishness has an lss="trms">ontological (not a moral) meaning <lgc clss='lgc'>:lgc> ‘the essence of man<lgc clss='lgc'> = lgc>negation of the value of the other's existence’ (<lgc clss='lgc'>+lgc> a destruction of the lss="trms">positive meaning other people have in normal life) <lgc clss='lgc'>=/=lgc> being-for-the-other
lstsrd> <lstsrd clss="lstsrd">2. characters with theocentric universe (who deliver extended theological discussions)
lstsrd> <lstsrd clss="lstsrd">3. blasphemous passages (negation of God's existence) <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> Sade’s lss="trms">specific philosophy of lss="trms">nature (reference to lss="trms">nature is enough for a proper understanding of reality)
lstsrd> <lstsrd clss="lstsrd">4. ls clss='strcls'>*ls>every type of destruction always ultimately serves lss="trms">naturels clss='strcls'>*ls> <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> lss="trms">nature (by virtue of her desire for optimum production) is forced to destroy her products continuously <lgc clss='lgc'>[lgc><lgc clss='lgc'>--lgc>then<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> how to annihilates lss="trms">naturelss='qstn'>?<lgc clss='lgc'>]lgc> <lgc clss='lgc'>--lgc>(essence of Sade's lss="trms">world)<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> ls clss='strcls'>**ls>radical negationls clss='strcls'>**ls>
lstsrd>
each individual negation involves affirmation (of the other, humanity, God, lss="trms">nature) <lgc clss='lgc'>--lgc>l clss="ppl">Blanchotl><lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> (Sade's oeuvre =) a movement of radical negation that is nothing but its ls clss='strcls'>*ls>negative powerls clss='strcls'>*ls> (it never affirms something)

Sade<lgc clss='lgc'> = lgc>permanent resistance <lgc clss='lgc'>+lgc> radical negation (of the other)

“nothing resembles the virtue as a great crime.”
(l clss="ppl">Blanchotl> > Sade)

l clss="ppl">Blanchotl>'s lss="trms">interpretation of the Terror <lgc clss='lgc'>+lgc> French Revolution (<lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> l clss="ppl">Hegell>)
revolution <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> freedom (formerly lss="trms">situated in a divine sphere) operates from a purely immanent perspective
lss='thdf'>the idea of efficacy of the freedom <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> destroys what is given radically <lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> old regimes
<lgc clss='lgc'>--lgc>(understood absolutely)<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> Saint-Just and lss="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robespierre lss="trms">demanded that the new French citizens lived out their pure freedom in a radical way

break free from<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•(highly personal) pleasures
lsts> <lsts clss="lsts lst1">•(highly personal) affairs
lsts> <lsts clss="lsts lst1">•
lsts>
l clss="ppl">Blanchotl> <lgc clss='lgc'>+lgc> Sade <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> ls clss='strcls'>*ls>one cannot use one's freedom to establish a new political orderls clss='strcls'>*ls>
freedom not contaminated by a particular creation <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> Reign of Terror<lgc clss='lgc'> = lgc>(a horrible state of) “between” the overthrow of the old lss='and'>& the establishment of the new regime
(<lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc>>lgc> contemporary lss="nms">Iran's political state's endless resistance)
<lsts clss="lsts lst1">•endless resistance <lgc clss='lgc'>=/=lgc> enduring constitution (<lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> institution)
lsts> <lsts clss="lsts lst1">•negation <lgc clss='lgc'>=/=lgc> affirmation
lsts>
Sade's three lss="trms">different forms of inconvenience<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1. cruel tableaux vivants <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> emotional inconvenience
lstsrd> <lstsrd clss="lstsrd">2. contradictory unreasonableness (for example “lss="trms">religion should be abolished  <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> a republican man to be a good husband and father” <lgc clss='lgc'>+lgc> “family should be destroyed, all women belong to all men”) <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> intellectual inconvenience
lstsrd> <lstsrd clss="lstsrd">3. (grotesque goal of) Sade aims at describing the whole of reality (seeking to say the last word about reality, ls clss='strcls'>*ls>to say everythingls clss='strcls'>*ls>) <lgc clss='lgc'>--lgc>l clss="ppl">Blanchotl><lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> ls clss='strcls'>*ls>the fury of lss="trms">writingls clss='strcls'>*ls> or ls clss='strcls'>*ls>the revolt of lss="trms">writingls clss='strcls'>*ls> (Sade<lgc clss='lgc'> = lgc>abundant prolific lss="trms">excessive lss="trms">writer, ls clss='strcls'>*ls>lss="trms">writing in an exuberant wayls clss='strcls'>*ls> <lgc clss='lgc'>[lgc>while in prison for 32 years<lgc clss='lgc'>]lgc>) <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> anesthetic inconvenience
lstsrd>
l clss="ppl">Blanchotl>'s Sade<lgc clss='lgc'> = lgc>ideal lss="trms">writer
<lsts clss="lsts lst1">•we should not understand Sade's oeuvre in an intellectual way (there is no message or insight)
lsts> <lsts clss="lsts lst2">◦disappearance of meaning in the lss="trms">materiality of lss="trms">language <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc><lgc clss='lgc'>{lgc>death of content <lgc clss='lgc'>==lgc>Saussure<lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> ‘the signifier'<lgc clss='lgc'>}lgc><lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> lss="trms"nttrm="already,spread">reading Sade<lgc clss='lgc'> = lgc>accessing the rough meaningless lss="trms">materiality of lss="trms">language itself
lsts> <lsts clss="lsts lst1">•we should not understood Sade's content as a reflection of an authentic self (un moi profond) <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> Sade as a person disappears into the background
lsts> <lsts clss="lsts lst2">◦we should not understood his lss="trms">writing as an lss="trms">instrument he uses to express content <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> ‘lss="trms">language<lgc clss='lgc'> = lgc>an independent reality’ (<lgc clss='lgc'>=/=lgc> Sade as a master of lss="trms">language)
lsts>
(l clss="ppl">Hegell> and) l clss="ppl">Sartrel> <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> lss="trms">literary works must be engaged and should express the lss="trms">author's involvement with reality
(for l clss="ppl">Sartrel><lgc clss='lgc'>:lgc>) lss="trms">writer<lgc clss='lgc'>:lgc> someone who thinks about the
current course of the lss="trms">world and who wants to change the lss="trms">world with his lss="trms">literature
<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> “lss="trms">language<lgc clss='lgc'> = lgc>a loaded gun” (lss="trms">literature should be understood by reference to the message)
<lgc clss='lgc'>=/=lgc> Alain lss="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robbe-Grillet, Jean Ricardou, Eugène Ionesco
<lgc clss='lgc'>=/=lgc> Sade > l clss="ppl">Blanchotl><lgc clss='lgc'>:lgc> lss="trms">writing need to bring the lss="trms"nttrm="already,spread">reader in touchwith the lss="trms">materiality and the autonomy of lss="trms">language


we never lss="trms"nttrm="already,spread">read just once

logos<lgc clss='lgc'>:lgc> the word that names and relates properly <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> great truths are told in the light of day and discourse

Sade <lgc clss='lgc'>--lgc>l clss="ppl">Blanchotl><lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> search of a new lucidity (pursued by clear assured decisive aifrma­tiom <lgc clss='lgc'>=/=lgc> lss="trms">interrogatory mode)

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

<lgc clss='lgc'>[lgc>D<lgc clss='lgc'>+lgc>G<lgc clss='lgc'>]lgc>

the lss="trms">intersection of concrete forms <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> abstract figure
<lgc clss='lgc'>[lgc>bringing objects close to each other produces lss="trms">storyls clss='strcls'>*ls><lgc clss='lgc'>]lgc>

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

my engagement with other lss="nms">apass participants, a form of critique as part of an ‘lss="trms">ecology of practice’ (l clss="ppl">l clss="ppl">Stengersl>l>)
lss="prgrph">-what are the lss="trms">questions (i could ask) that make you the most lss="trms">articulatelss='qstn'>?
lss="prgrph">-to feel what lss="trms">questions, passions, modes of attention animate one another
lss="prgrph">-to find yourself moved by their concerns
lss="prgrph">-what we lss="trms">articulate with our bodieslss='qstn'>? <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> what do our lss="trms">gestures meanlss='qstn'>?
lss="prgrph">-what do they activatelss='qstn'>? <lgc clss='lgc'><lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc>>lgc> they don't always enact a precise lss="trms">language <lgc clss='lgc'>--lgc>(rather)<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> lss="trms">gestures as organs for feeding, feeling, and graspingls clss='strcls'>***ls>
lss="prgrph">-(sensing) the lss="trms">trajectories, moods, and intensities the other lss="nms">apass participants get caught up in, attached to, inhabit, to catch you in your acts,
(why knowing togetherlss='qstn'>?) ls clss='strcls'>**ls>lss="trms">worlds come together through collective action and how they attract, repel, enroll, animate, and inlss="trms">cite (tahrik تحریک, eghva اغوا) us. <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc> lss="trms">worlds are “lived <lgc clss='lgc'>[lgc>comlss="trms">positions<lgc clss='lgc'>]lgc> with tempos, sensory knowllss="trms"nttrm="knowledge,Knowledge">edge, orientations, transmutations, habits, rogue force fields.” (l clss="ppl">l clss="ppl">Stewartl>l>)
lss="prgrph">-(engaging) in a form of critique that detour into descriptive eddies (گرداب کوچک مخالف) and attach to lss="trms">trajectories
lss="prgrph">-(through this i am making myself lss="trms">interested in) what (theoretical, philosophical, artistic,) lss="trms">storytelling, as one ls clss='strcls'>***ls>consequential practicels clss='strcls'>***ls> among many, make possible in the collective task of building and sustaining livable lss="trms">worlds <lgc clss='lgc'><lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc>>lgc> taking texts as lss="trms">worlds, taking people as lss="trms">worlds
lss="prgrph">-(when talking about your project) you are teaching me what makes you move. <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> that means i need to learn how to be lss="trms">affected lss="trms">differently (other than my own projects terms) in order to lss="trms">affect (others) lss="trms">differently <lgc clss='lgc'>[lgc>lss='at'># my bow and arrow lss="trms">intervention<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc> to give intense attention to your lss="trms">gestures (expressing desires, expectations, lss="trms">affects) and to lss="trms">respond to them in remarkable way.



critical hedonism (l clss="ppl">l clss="ppl">lss="trms"nttrm="search">Archerl>l>)
<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> refusal of the “lss="trms">embodied lss="trms">anxiety”

lss="trms">affective economies (l clss="ppl">Ahmedl>)
<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> which lss="trms">affective economies animate our own bodies as scholars/artist/... and as people



(asking) is this practice good for the subjects involvedlss='qstn'>?
<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> we create (involuntary) lss="trms">differences, the lss="trms">question is, is the lss="trms">world enriched by these lss="trms">differenceslss='qstn'>? (by lss="frds">Sina, lss="frds scrmbld">Xiri, lss="frds scrmbld">Aela, etc.)
lss="prgrph">-(also be careful with) “lss="trms">differences as raw lss="trms">material” in a “delocalized cultural capitalism (geopolitics of knowllss="trms"nttrm="knowledge,Knowledge">edge)” <lgc clss='lgc'>--lgc>(lss="frds scrmbld">Renan in conversation with l clss="ppl">Peranl>)<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> “lss="trms">internal colonialism,” “local lss="trms">difference as an object of study and raw lss="trms">material,” and “cooptation of lss="trms">imagination in the lss="trms">networks of information-connection.”
lss="prgrph">-(looking for other lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphors of) alignments <lgc clss='lgc'>=/=lgc> operational references to co-production
(l clss="ppl">Marti l clss="ppl">Peranl>l>) “The surplus of images has reached the maximum degree of pollution. In turn, the planetary connection ensures the exchange of images regardless of the visual regimes from which they come from. Images no longer speak anywhere. In this lss="trms">situation, the political task is to return to the lss="trms">linguistic battlefield. It won't be possible to do things lss="trms">differently if we do not start talking lss="trms">differently. The most urgent imperative is a lss="trms">language inventiveness.”


(atomism)
lss="prgrph">-constant and precarious self-management of molecular projects in a horizon-less future
lss="prgrph">-artists in the operation of self-making ourselves


lss='at'>#the image i made for l clss="ppl">Sohrevardil>; allegory of l clss="ppl">Sohrevardil>; the image's discursive architecture and its diverse inventiveness; (being careful with being) seductive in lss="trms">staging diversity; <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> “an lss="trms">ecology of monologues”lss='qstn'>? (lss="frds scrmbld">Renan);
lss="prgrph">-“The monologue is a lss="trms">linguistic space freed from negotiation.” <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc>  “Now, it seems that everything could be solved by the universal application of mediation, participation, collaboration processes <lgc clss='lgc'>[lgc>etc.<lgc clss='lgc'>]lgc> without realizing that this entails the strengthening of the lss="trms">social cohesion model that becomes universally inlss="trms">lss="trms"nttrm="cluster,club">clusive.” <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc> “The monologue, in this perspective, is a form of silence, a way of disappearing. One way to cease-to-be when we are forced to be.” (l clss="ppl">Peranl>)

how can i stop and resist “self-exploitation”lss='qstn'>? <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> instead of thinking about transindividualism and commons, etc.

“An artwork executed from fatigue ‘exposes’ its intensity.” (l clss="ppl">Peranl>)
A “tired” artwork

(l clss="ppl">Marti l clss="ppl">Peranl>l>)
a minority that wishes to be a majority
the lss="trms">semiotic body disciplined to daily exercise and beautification
fatigue, unlike melancholy's passivity, implies performativity.
a way of being ill


(capital gains concentrated in the) self-production of identity
subject occupied full time in itself
the logic of “do it yourself”
lss="trms">obliged to make countless small decisions in all areas
subject mixed up with the incessant movement of its own alienation
ls clss='strcls'>*ls>hyperactive life <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> poverty of experiencels clss='strcls'>*ls>
the banality of “i lss='trgt hghlght 1'href='?q=L'>Like”
(maybe lss="trms">interesting for lss="frds scrmbld">lss='trgt hghlght 1'href='?q=L'>Laura<lgc clss='lgc'>:lgc>) ls clss='strcls'>*ls>fatiguels clss='strcls'>*ls> is the instant of stopping and pausing <lgc clss='lgc'>[lgc>of exercise and beautification<lgc clss='lgc'>]lgc> (after which a diversity might be possible)
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>fatigue<lgc clss='lgc'>:lgc> capable tiredness <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> politicizes discomfort
<lgc clss='lgc'>[lgc>lss='at'>#we are in the domain of passivity, disappearance and inaction<lgc clss='lgc'>]lgc>
l clss="ppl">Peranl> suglss="trms">gests a lss="trms">position of fatigue where (some time ago) was occupied by melancholy
“is this not a mere “don't like” that re-enters the spiral of our mobilizationlss='qstn'>?”
“we are left with just the option of making an index, a collection of trails and marks <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc>”
sunday<lgc clss='lgc'>:lgc> “empty time that forces us to fill it through apparently free decisions that, if they are resolved properly, please us and re-constitute us” (l clss="ppl">Peranl>)
ls clss='strcls'>*ls>freedom of action for self-realizationls clss='strcls'>*ls> <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> unstoppable egocentric machine
space of perpetual connection (lss='at'>@ERG's website)
(pseudo) lss="trms">communicative action by way of lss="trms">technological devices <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> camouflaged alienation
“The promise of self-realization and the lss="trms">demand for visibility organize the mobilization of desire, turning it into work.”



do we need to lss="trms">formulize and formalize our uncomfortable concerns and experienceslss='qstn'>?
lss='at'>@lss="nms">apass, artist research



i want to ls clss='strcls'>*ls>give connectionsls clss='strcls'>*ls>

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

lss='at'>#semester/seminar on destruction
lss="prgrph">-care, suffer, fubar,
<lgc clss='lgc'>[lgc>fubar<lgc clss='lgc'>:lgc> “fucked up beyond all recognition"<lgc clss='lgc'>--lgc>a term from veterans returning to the United States in 1960s<lgc clss='lgc'>]lgc>



lss='at'>#semester on Hojum
(surge,) on performance, media, sculpture, and surplus
Hojum has to do with the hojum (<lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>lss='qstn'>? ‘bodies’) of people to get in front of the line, the hojum of enemy, of friend, of information, also inlss="trms"nttrm="cluster,club">cludes the plss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lural form of ‘hajm’ (حجم)



lss='at'>#seminar on the lss="trms">history of lss="trms">translation
archaeology, lss="trms">interpretation, spaces of difficult lss="trms">translation, lss="trms"nttrm="already,spread">reading out of time, lss="trms">technology and transformational studies, lss="trms">semiotics, lss="trms">poetry, lss="trms">writing,

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

lss='at'>#on lss="trms">Situated Knowllss="trms"nttrm="knowledge,Knowledge">edges
lss="prgrph">-approach the text by creating intensity and my own partial perspective
lss="prgrph">-the elephant parable (against it)
lss="prgrph">-objectivity (dislss="trms">embodied view from nowhere)
lss="prgrph">-neutrality (biologically insane)
lss="prgrph">-marked people (my own lss="trms">story)
lss="prgrph">-lss="trms">situatedness of the lss="trms">situated
lss="prgrph">-The cyborg is a figure in which lss="trms">situatedness makes possible adventures with the beyond.
lss="prgrph">-globalization-as-lss="trms">situatedness<lgc clss='lgc'>:lgc> global is precisely space/place/time/lss="trms">situation
lss="prgrph">-the figure of the so-called lss="trms">scientist gathered around certain lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphors since the begining of the 17th cebtury, namely ‘objectivity’ and all its related adjectives<lgc clss='lgc'>:lgc> neutrality, perspective, universality, dislss="trms">embodiment (for certain race and sex), etc.
lss="prgrph">-lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphors create perspectives <lgc clss='lgc'>[lgc>the view that looks at blind men looking at the elephant<lgc clss='lgc'>]lgc>
lss="prgrph">-lss="trms">situatedness is lss="trms">different than ‘lss="trms">positionality’<lgc clss='lgc'>:lgc> a way of lss="trms">systematic error correction
lss="prgrph">-(resolving) lss="trms">specificity of vision <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> lss="trms">scientific objectivity (is achievable)
lss="prgrph">-l clss="ppl">l clss="ppl">Harawayl>l> expresses her informed dissatisfaction with (the lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical substrate that supports) ‘lss="trms">social constrctivism’ and ‘traditional realism’ <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> relss="trms">presentationalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list belief in the power of the words to mirror preexisting lss="trms">phenomena. they both believe that lss="trms">scientific knowllss="trms"nttrm="knowledge,Knowledge">edge (in its relss="trms">presentational formats<lgc clss='lgc'>:lgc> theoretical concepts, graphs, particle tracks, photographic images, etc.) mediates our access to the lss="trms">material lss="trms">world, whether it relss="trms">presents “lss="trms">nature” or “objects” of lss="trms">science both groups are subscribed to relss="trms">presentationalism.
focus on the lss="trms">nature and production of lss="trms">scientific knowllss="trms"nttrm="knowledge,Knowledge">edge <lgc clss='lgc'>--lgc>(shift to lss="trms">science studies)<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> dynamics of the actual practice of lss="trms">science <lgc clss='lgc'>}lgc><lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> on ongoing pattern of lss="trms">situated activity

<lrg clss="large lg3" stl="font-size:112%"> lss="prgrph">-(dislss="trms">embodied lss="trms">scietific) objectivity<lgc clss='lgc'>:lgc> that only certain people are allowed to have no body (Gender, race, etc.) and that high lss="trms">science in practice is not acting on textlss="trms">book objectivity at all.
lrg>
absent referents, deferred signifieds, split subjects, and the endless play of signifier

l clss="ppl">l clss="ppl">Harawayl>l> is feeling nervous with two views on objectivity<lgc clss='lgc'>:lgc>
(1)the ‘lss="trms">social constructionist’ view on this<lgc clss='lgc'>:lgc> getting to know the lss="trms">world ‘effectively’ by practicing the lss="trms">sciences <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> knowllss="trms"nttrm="knowledge,Knowledge">edge is knowllss="trms"nttrm="knowledge,Knowledge">edge-game (on an agonistic power field) <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> lss="trms">science is lss="trms">rhetoric <lgc clss='lgc'>:lgc> artifacts and facts are parts of the powerful art of lss="trms">rhetoric <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>  practice is persuasion. <lgc clss='lgc'>{lgc>this view will use the nasty tools of lss="trms">semiology and deconstruction to insist on the lss="trms">rhetorical lss="trms">nature of truth.<lgc clss='lgc'>}lgc> <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> l clss="ppl">l clss="ppl">Harawayl>l> calls this ‘The imagery of force fields’ (also an imagery of high-tech military fields and of automated academic battlefields) <lgc clss='lgc'>{lgc>will to power<lgc clss='lgc'>}lgc> (for lss="frds scrmbld">lss='trgt hghlght 1'href='?q=L'>Luiza)
lss="trms">epistemological electroshock therapy
(feminists protecting their) sense of collective lss="trms">historical subjectivity and lss="trms">agency and our “lss="trms">embodied” accounts of the truth <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> these are just excuse not to learn
(2)Humanistic l clss="ppl">Marxl>ism (structuring theory about the domination of lss="trms">nature in the self-construction of man) (<lgc clss='lgc'>[lgc>young l clss="ppl">Marxl>, influenced by l clss="ppl">Feuerbachl> <lgc clss='lgc'>=/=lgc> l clss="ppl">Hegell>ian idealism, saying that:<lgc clss='lgc'>]lgc> man's essential lss="trms">nature is that of a free producer, freely reproducing their own conditions of life <lgc clss='lgc'>[lgc><lgc clss='lgc'>--lgc>however<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> under capitalism individuals are alienated from their productive activity, etc.<lgc clss='lgc'>]lgc>)

<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> “chance for life”

<lrg clss="large lg4" stl="font-size:112%"> lss="trms">science<lgc clss='lgc'>:lgc> Global lss="trms">System, universal knowllss="trms"nttrm="knowledge,Knowledge">edge <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> lss="trms">translation, convertibility, mobility
of meanings, and universality
lrg>
money in capitalism <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> reductionism in lss="trms">science

...when we are talking about genes, lss="trms">social classes, elementary particles, genders, races, or texts

ls clss='strcls'>*ls>vision<lgc clss='lgc'>:lgc> a sensory lss="trms">system that has been used leap out of the marked body <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> a gaze from nowhere
lss="prgrph">-“Vision is always a lss="trms">question of the power to see<lgc clss='lgc'>--lgc>and perhaps of the violence implicit in our visualizing practices”
lss="prgrph">-also, the visual lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphor allows one to go beyond fixed appearances, which are only the end products. The lss="trms">lss="trms"nttrm="metaph,metamorph,metabol,metal">metaphor invites us to investigate the varied lss="trms">apparatuses of visual production (inlss="trms"nttrm="cluster,club">cluding<lgc clss='lgc'>:lgc> the prosthetic lss="trms">technologies lss="trms">interfaced with our biological eyes and brains.)

unmarked body<lgc clss='lgc'>:lgc> the power to see and not be seen
objectivity in lss="trms">scientific and lss="trms">technological, late-industrial, militarized, racist, and male-dominant lss="trms">societies

<lrg clss="large lg5" stl="font-size:137%"> (she asks for<lgc clss='lgc'>:lgc>)
“So, I think my problem, and “our” problem, is how to have lss="trms">simultaneously an account of radical lss="trms">historical lss="trms">contingency for all knowllss="trms"nttrm="knowledge,Knowledge">edge claims and knowing subjects, a critical practice for recognizing our own “lss="trms">semiotic lss="trms">technologies” for making meanings, and a no-nonsense commitment to faithful accounts of a “real” lss="trms">world, one that can be partially shared and that is friendly to earthwide projects of lss="trms">finite freedom, adequate lss="trms">material abundance, modest meaning in suffering, and limited happiness.”
lrg>
l clss="ppl">l clss="ppl">Harawayl>l> asks for an lss="trms">embodied objectivity that is able of accommodating ls clss='strcls'>*ls>paradoxesls clss='strcls'>*ls> <lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> ‘lss="trms">situated knowllss="trms"nttrm="knowledge,Knowledge">edges’
lss="prgrph">-what does she mean when she says “All components of the desire are paradoxical and dlss="trms"nttrm="danger,stranger">angerous, and their combination is both contradictory and necessary.”

(lss="trms">instruments of visualization in multinationalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, postlss="trms">modernist culture<lgc clss='lgc'>:lgc>) dislss="trms">embodiment <lgc clss='lgc'>:lgc> to distance to know
the visualizing lss="trms">technologies (<lgc clss='lgc'>-<lgc clss='lgc'>->lgc>lgc> my amazon project)

a lss="trms">perverse vision that has produced ‘lss="trms">techno-lss="trms">monsters’ (what do[...]