[...]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.


="large lg2" stl="font-size:110%"> ="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'>~=/='qstn'>?==><='lgc'>='lgc'>--> the real
(elliptical circuit established between test ='and'>& real)


="large lg1" stl="font-size:135%"> ="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

="large lg3" stl="font-size:111%"> (what are we) telehearing (='qstn'>?)


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


="large lg4" stl="font-size:112%"> “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

="large lg5" stl="font-size:148%"> 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">mem[...]