[...]or” enables the displacement of truth by testability='lgc'>='lgc'>--='lgc'>--as if the test could provide an un="trms">questionably solid ground for overtaking reflection and other philosophically t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggered ="trms">interferences.
What kind of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor is “a certain kind of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor”='qstn'>?
what is being guaranteed if not the ability itself to guarantee
Everything rests on the ='strcls'>*promise='strcls'>* of a certain kind of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor.
the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical fantasy of completion.
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colonization of discourse with ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor
The discipline of programming leads to a shift in perspective on traditional issues. It invites='lgc'>--or rather requires='lgc'>--one to adopt what ='lgc'>[Daniel='lgc'>] Dennett (1968) calls the design stance toward the mind
='lgc'>{ ="trms">instrumental ="trms">epistemology of how something works ='lgc'>=/=='qstn'>? discovery ='lgc'>}='lgc'>='lgc'>--> how can we suspend this “='lgc'>=/=”
trials and tryouts
='lgc'>[="ppl">Avital's='lgc'>] phantasm of testing(‘s groundedness and un="trms">questioned solidity)
...time-zone paradox of freezing the future in order to plan, in another register, the time for working through computations.
what are the conditions for thinking ‘through a problem’='qstn'>?
='lgc'>[="ppl">Avital:='lgc'>] ='strcls'>****“To offset the competitive quality of the research that is being clocked, more philosophy must be allowed to drift in, if only to demystify those ideologies of acceleration that relentlessly run down the slower-paced thinking and an ethics of hesitation.”='strcls'>****
='lgc'>[o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin='lgc'>] ='lgc'>=='lgc'>=> temporal hysteria ='lgc'>=='lgc'>=> ='lgc'>[effect='lgc'>]
what tensional drama is occurs in the noncoincidence of planning...='qstn'>?
(planning='lgc'> = modeling, testing, constructing prototypes, development)
regardless of whether the future is foreseeable or not, something has to be maintained as a stable factor
test ='lgc'>='lgc'>='lgc'>~=> stability
='strcls'>***If the test cannot o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate knowl="trms"nttrm="knowledge,Knowledge">edge, it at least confirms that there is knowl="trms"nttrm="knowledge,Knowledge">edge. (confirming that cognition occurs)
...tests have to be taken over and over again, if only to fill the ='strcls'>**="trms">fictional time of the absolute ="trms">present='strcls'>**
knowl="trms"nttrm="knowledge,Knowledge">edge and test ='lgc'>: it is not clear even that something is known until there is a test for it.
(test) is a certain type of ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysically secured knowl="trms"nttrm="knowledge,Knowledge">edge that needs only to ‘find’ itself
The normatively secured test does not o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate knowl="trms"nttrm="knowledge,Knowledge">edge but confirms what al="trms"nttrm="already,spread">ready exists as “knowable.”
...generous fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure, productive of disclosure
...treaties suspend violence only momentarily, artificially
='lgc'>='lgc'>--='lgc'>--only with the help of a discussion of ="trms">rhetorical ="trms">codes strong enough to scan the paradoxical logic of testing can we begin to analyze the problem of its unstoppability
...="ppl">Platonic shredders, what allows us to know whether something is “good” if it has not been put to the test.
Can there be a human being without a test='qstn'>?
If Mary Shelley had seen the discovery of America as an event that occurred too suddenly, without the stops and protections of gradual inquiry='lgc'>--in sum, as a ="trms">world-="trms">historical shock of intrusive violence that disrupted all ="trms">sorts of ="trms">ecologies, ="trms">material and im="trms">material, conscious and unconscious='lgc'>--="ppl">Nietzsche studies the profound disruption to thought that the experimental theater of America directed. (="ppl">Ronell)
un="trms">interrogated durability (as a first-rate value on earth)
(American) athleticism of identity switching='lgc'>='lgc'>--='lgc'>--it means that anyone can in principle try anything out
Dr. Frankenstein's new ='strcls'>*experimental jouissance='strcls'>*
experimenting inhabiting acts of promising (calculating or anticipation='lgc'>='lgc'>--='lgc'>--acts by which the future can be nailed down)
It is thus that the maddest and most ="trms">interesting ages of ="trms">history always emerge, when the “actors,” all kinds of actors, become the real masters. As this happens, another human type is disadvantaged more and more and finally made impossible; (="ppl">Nietzsche)
flora and fauna
this is not the ="trms">scientist obsessed with an idée fixe='lgc'>--but one capable of uprooting and going
...invites ambivalence
...dreaming of immense edifices and the permanence promised by contracts ="trms">written in stone
register(s) of understanding
A new ="trms">fold in ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics, testing='lgc'>--that is, the types of relatedness that fall under this term='lgc'>--asserts another logic of truth.
A kind of ="trms">questioning, a structure of incessant research, perhaps a modality of being, testing scans the walls of experience, ="trms">measuring, probing, determining the “what is” of the lived ="trms">world.
i marvel at...
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="trms">wonders of...
marvels of...
unheards of...
mazhar ol-="nms">ajayeb مظهر العجایب
Motehayeran-e متحیران, Tahayor تحیر ='lgc'>='lgc'>~=='qstn'>? to ="trms">wonder
dar ahval-e... در احوال
dar khavas-e... در خواص
navader-e... نوادر
sefat-e... صفات
ta'ajob تعجب ='lgc'>=/=='qstn'>? heyrat حیرت
the mode of attention in ="nms">="nms">ajayebnameh is tuned by ta'ajob (="trms">wonder) away from ="nms">Iranian mystic preferences over transfixation and rapture (heyrat)
which ="trms">literary or (not)knowing ="trms">positions are installed in these two (observational='qstn'>?) stations='qstn'>?
the subject of ta'ajob is moved otherwise
تعجب در باب امر قدسی ta'ajob dar bab-e amr-e ghodsi, ="trms">wonder in the ="trms">matters of divine
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="ppl">Heidegger='lgc'>: die Wissenschaft denkt nicht
="ppl">Derrida='lgc'>: links ="trms">science to mourning and ="trms">memory
="ppl">Lacan='lgc'>: ="trms">science is always there, ="trms"nttrm="already,spread">ready to erupt, amaze or blow you away.
="ppl">Husserl was perhaps the one most freaked out by the ="trms">historical split (between ="trms">science and philosophy='lgc'>--and art='qstn'>?)
...a ="trms">matter of ="trms">technological selfunderstanding,
...nor do I insist on sustaining the pathos that propels the images...
ethical and political issues are increasingly seem to have more to do with testing than ="trms">questioning, hesitation, certainty
There is a test ... it claims and so it stands. There is the other test that crashes against walls, collapses certitudes, and lives by fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure-lives by dying or, at least destroying.
The one register of testing offers results-certitudes-by which to calculate and count on the ='strcls'>*other.='strcls'>*
the culture of Versuch, test or trial
(farhange kushesh, ghasd, sue ghasd, va emtehan)
(="trms">measuring and) testing that support, among so many others, political, ="trms">religious, and educational institutions
testing has everything to do with the way the policing of political sites and bodies takes place, in ="trms">modernity and with our experience of reality in general.
testing ='lgc'>='lgc'>='lgc'>~=/='qstn'>?='lgc'>=='lgc'>=><='lgc'>='lgc'>--> the real
(elliptical circuit established between test ='and'>& real)
="ppl">Freud was working on to tests which are lost now='lgc'>: Aktualitätsprüfung to distinguish between reality and immediacy
="ppl">Lacan has linked testing to the subject's creation of a first “outside"='lgc'>='lgc'>--='lgc'>--a space that is no longer the same as “reality”
the way the state takes possession of the body presumptively on ="trms">drugs.
="prgrph">-in this way, ="trms">drugs are seen as eccentric='lgc'>: what is outside, or moves outside the center, can center it, they are animated by an outside al="trms"nttrm="already,spread">ready inside
="prgrph">-how ="trms">drugs are isolating or how they establish ="trms">community (of those who are somehow together or with non="trms">presence.) anything that refigures individuality or collectivity that brings you together with the other and absolutly keeps you apart from the other
="trms">drug='lgc'>: Dionysian frenzy, aspirin, ="trms">religion, dirty ="trms">language,
="prgrph">-I am sorry I have no ="trms">drugs to offer you today!
="prgrph">-not everyone in civic ="trms">societies has the privilege of getting high and mind-altering (that which ="trms">supposedly sug="trms">gests vulnerability,) running arround drunk ="trms">staggering and out-of-it, they will be beaten the hell out of it, they have to be sober, on alert and self-protective
your pee belongs to the state='lgc'>='lgc'>--='lgc'>--new civic ="trms"nttrm="already,spread">readability
='lgc'>{four bodies don't belong to themselves='lgc'>: ="trms">children, addicts, outlaws, and ghosts, are all busted by the state or certain legislated majority='lgc'>}
destructive (and artistic) modes of production.
test, does it have an essence='qstn'>? Is it pure ="trms">relationality='qstn'>?
="ppl">Avital's “speculative telephonics”
="ppl">Heidegger='lgc'>: sign='lgc'> = cutting ="trms"nttrm="knowledge,Knowledge">edge, Zeichen ='lgc'>--="ppl">Holderlin='lgc'>='lgc'>--> “we're cutting out” ='lgc'>=/= (="ppl">Avital='lgc'>:) ="trms">schizo knows how to disconnect, how to depart, how to cut the shit
the place where a call can break into a body='lgc'>[='lgc'>=='qstn'>? orificial openings of a subject='lgc'>]
emergency verification='lgc'>: we are still trying to cut into the emergency line (that we are on) after the crashing down of the transcendental signifier
in the (="trms">technologically enabled) disappearance of long-distance what happens to the ‘elsewhere’ calling to the ="trms">schizobody='qstn'>?
how our pre="trms">technological ears were (trained) before the telephone='qstn'>?
the “call” comes from me and from beyond and over me.
Telephonics coils itself around a concept of “being there” supported by the recognition that contact has been broken. Still, the break is never clean, just as contact was never continuous. The entire ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of identity, ="trms">presence and locality is scrambled, bringing with it a certain ="trms">historical mutation in the ="trms">relationship of the “self’ to other, to the irreducible precedence, as ="ppl">Derrida puts it in ‘="trms">Memoires,’ of the other. The other calls; you answer. But “you” have not yet been constituted, gathered or pulled together ="trms">prior to the call.
Wortsalad ='lgc'>='lgc'>--='lgc'>-- Opheilia's kind of mouth that shoots ="trms">poesy, one has the feeling that no one is there.
/ precisely when ophelia is about to become the ="trms">poet ="ppl">Shakespeare strangles her in water to make place for hamlet's tragic auto="trms">poiesis /
it is (generally) very difficult to know “who” is talking ='lgc'>='lgc'>--> “whom” is being addressed
endure the agony of the being called (a being-on-call, an answering device)
modeling ="trms">different styles of irony
(what are we) telehearing (='qstn'>?)
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="trms">language is the ="trms">history of index finger (“...even when it is placed on the mouth to silence a speaking. The teacher points, the God and the ="trms">schizophrenic speak through or to the spiritual forefinger ='lgc'>[sababe سبابه, angoshte shahadat انگشت شهادت='lgc'>].”)
="prgrph">-="ppl">Heidegger traces the route of saying from ="trms">rumor to the spiritualized digitals. The ="trms">semiotically invested finger comes to manipulate the alphabetico-numerical ordering of ‘Geschick.’ (="ppl">Avital)
="prgrph">-The spiritual forefinger presses towards ="trms">schizophrenic partial ="trms">systematizing.
="prgrph">-Also, it is the bewitching finger, which makes it rude to point or to press red buttons, for the power of pointing used to be as="trms">sociated with ='strcls'>*magical arrests='strcls'>* (thus in Jewish Orthodox marriage ceremonies the wedding ring is said to be placed on this spiritual finger of the woman, to block her potency).
="prgrph">-making the marionette come alive
="prgrph">-="trms">history of index finger points to the essential being of ="trms">language, which is “Saying as Showing.” (="ppl">Avital ="trms"nttrm="already,spread">reading ="ppl">Heidegger)
="prgrph">-="ppl">Heidegger shows, “Speaking must have speakers” (not merely in the same way as an effect must have a cause)
(...what must remain unspoken in the sense that it is beyond the reach of speaking)
...decisive disconnectedness in all ="trms">language tracings.
="trms">schizophrenogenic understanding of ="trms">language (and of anything)
='lgc'>[this is related to the ="trms">story of the fox and sound, accidental essencing of the index...='lgc'>]
“We are hypnotized things suffering from ="trms">positive and from negative ="trms">hallucinations, that is, we see what is not there and often we do not see what is there. In the first place because what it is to be there has no clarity of being. It is as if we cannot see a thing.” (="ppl">Avital)
(focus the lense on being)
the mode of awesomeness and dissolvement with awe is the prescriptive utterance in the case of ="nms">ajayeb, the ‘="trms">wonders of...’ ="trms">translated from “="nms">ajayeb-e...” t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggering the ="trms">verb “ta'ajob” تعجب
(using ="ppl">Avital's words) But if we were to remain in this mood, then, despite appearances, we would not be awestruck, or even struck, by the ='lgc'>[text='lgc'>]='lgc'>: we would have missed the encounter with it. In fact, our astonishment would mean that we took the entity of the ="nms">ajayeb for an object, one created by an ="trms">author ='lgc'>[...='lgc'>] admire a product ='lgc'>[by God='lgc'>] and be pleased by a cultural achievement.='lgc'>='lgc'>--='lgc'>--Gazwini is making this mistake with God.
="prgrph">-how can we resist the “ta'ajob” or ="trms">wonderment in ="trms"nttrm="already,spread">reading ="nms">ajayeb='qstn'>?
="prgrph">-we would not have allowed ourselves to be ="trms">greeted by the en="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listed creatures of ="nms">ajayeb, be met by its ="trms">poetic ="trms">Greeting.
="prgrph">-="trms"nttrm="already,spread">reading the promises of ="nms">ajayeb='lgc'>='lgc'>--='lgc'>--(and keep in mind that) everything in the ="trms">Greeting is offered to the ="trms">greeted as a ="trms">sort of promise
Ungleiche is a figure
by getting on top of the ="trms">material, we have not let it speak its word
(not to master or master over the ="trms">material of ="nms">ajayeb)
“If we allow ourselves to be ="trms">greeted by the ="trms">poem instead of overwhelming it with our knowl="trms"nttrm="knowledge,Knowledge">edge and facility for reformatting ="trms">poetry ="trms">according to cultural or philological ="trms">codes, then we are faced with the enigma from which the ="trms">poem cannot be wrested by our acquired habits of mastery.” (="ppl">Avital on ="ppl">Heidegger's ="ppl">Holderlin's Andenken)
='strcls'>***Mastery is not a content but a habit.='strcls'>***
dis="trms">position from knowing is required if we are to let the word of ="nms">ajayeb speak to us (in the form of ="trms">greeting)
='lgc'>[as ="ppl">Holderlin announces that the “remains” for which ="trms">poets are ="trms">responsible.='lgc'>]='lgc'>='lgc'>='lgc'>--='lgc'>--> ="trms">memory (don't let engineers build you archives! (making it about grounding and ="trms">historicity, instead='lgc'>:) let the ="trms">poet be ="trms">responsible for whatever has “remained.”) ='lgc'>[this would be ="ppl">Holderlinian advice='lgc'>]
="prgrph">-inappropriable remainder(s)
="trms">memory/re="trms">member is sojourn
="trms">memory and its (peculiar) temporal climate
="prgrph">-how can we not ="trms">situate re="trms">membrance as mourning='qstn'>? (as ="ppl">Holderlin teaches everyone)
re="trms">membrance ='lgc'>=/=='qstn'>? joyous festivity ='lgc'>[='lgc'>='lgc'>--='lgc'>--the issue and point in project Persische Abend PARS VIDEO 2014='lgc'>]
the minute you see in a text (='at'>@="frds scrmbld">Hoda, ="frds scrmbld">Sana, ="frds scrmbld"nttrm="Alice,Shariati">Ali having even) one ="trms">memory that is clear and guaranteed ='lgc'>='lgc'>--> your signals should go on='lgc'>: there is one unrevised (in an o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal form), no secondary revision, ='strcls'>*pure ="trms">memory='strcls'>* ='lgc'><='lgc'>-- this is a ="trms">memory that is unnegotiable for them
='strcls'>*on Wind
wind, is a coming that arrives from the future
(compare “going” ='lgc'>[staying behind='lgc'>] in ="ppl">Attar, ="ppl">Hafez, and ="ppl">Holderlin) ='lgc'>[in San'an nobody is ="trms">greeting, there is no ="trms">greet-event. ="ppl">Attar misses='lgc'>: ="trms">Greeting as pure letting go='strcls'>**='lgc'>]
(="ppl">Avital on ="ppl">Holderlin='lgc'>:) “='lgc'>[...='lgc'>] in going, comes. Parting is not a mere leave-taking and empty staying behind. Parting is also not a mere going away and disappearing. The ="trms">poet remains in the rustling wind. to the extent that he goes with its going. ='lgc'>[...='lgc'>] Nonetheless. the ="trms">poet stays with the wind. Accompaniment now shapes the ="trms">Greeting. As the gusting wind is alternately a coming and a going. so is the ="trms">Greeting a staying behind that nonetheless flutters away. becoming a going with. ='lgc'>[...='lgc'>] The ="trms">poet's staying behind is crucial. Staying behind is not meant to mark the isolation or even desolation of the ="trms">poetic act. ='lgc'>[...='lgc'>] Neither passive nor active, remaining behind indicates a way of going back, a returning to the source.”
="prgrph">-="trms">traveling to the impossible place of the other
="prgrph">-(wind) come and go without touching down or dropping anchor
="prgrph">-the ="trms">agency, ="trms">animacy and sentience of the wind is described by ="nms">ajayeb's ="trms">sensuous subjects within the wind. one feels enwrapped, enveloped in a sentient being that moves across vast distances, it comes and goes ='lgc'>='lgc'>--> the ="trms">materially textured ="trms">poetics of description in the ="nms">ajayeb-e bad باد
the ="trms">poesy (='lgc'>~ ="trms">fictional ='lgc'>=/= truth, real) (Wahrheit und Dichtung) of ="nms">ajayeb (are no longer distinguished from each other)
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(="trms">greeting is the ="trms">poet/artist's most essential mode of being)
a designed closure or reappropriation that locks the Other into a schema of subjectivity ='lgc'>='lgc'>--='lgc'>-- at once promoted and subjected
='strcls'>*(re)fastened to the ="trms">Greek o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin
promoting the ousider to insider (who now holds an Ursprung and o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin)
re-appropriation ='lgc'>='lgc'>~=='qstn'>?! an end to alienation ='lgc'>{='lgc'>='lgc'>~=='qstn'>?='lgc'>=> the condition of possibility for totalitarianism='lgc'>} ='lgc'>[="ppl">Fynsk='lgc'>]
the illusion (and comfort) of noncastration
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duty of deconstruction='lgc'>: the practice of non-avoidance
(duty ='lgc'>=/= your ="trms">nature)='lgc'>='lgc'>--> the duty of being unwelcomed
vomiting ='lgc'>='lgc'>~= healing
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='strcls'>*after the 18th century (seems) all art (artists) wants to be='lgc'>:
="lsts lst1">•in the privileged place of nonre="trms">presentational work. trying its self with the ="trms">sublime, that which disturbs and devastates being
="lsts lst1">•performative='lgc'> = being ='lgc'>+ doing ='lgc'>='lgc'>~= becoming what it is
() parentheses='lgc'>:
="lsts lst1">•parental parenthetical remarks
="lsts lst1">•grammatically set to emphasize ='lgc'>='lgc'>--> belonging to the secondary
="lsts lst1">•whispering ='lgc'>~ “this isn't much, but let me insert, inject”
="lsts lst1">•disavowal of the text
="lsts lst1">•denial
="lsts lst1">•confession
="lsts lst1">•pumping the text to its op="trms">posite meaning
="lsts lst1">•turns everything around ='lgc'>='lgc'>--> a noble feeling
="lsts lst1">•
(="ppl">Avital > ="ppl">Nietzsche='lgc'>:) destruction='lgc'>: commitment to futurity
affirms life, clears out the nonsense
='lgc'>=/= devastation='lgc'>: destruction without future
="prgrph">-if you are stuck with monumental[...]