^48404.1.54$s @ Sina Seifee

[...]br /> sts cls s="lsts lst1">•generation s cls s="trms">storiess>, describe and follow your object in three generations, its s cls s="trms">childs> and grands cls s="trms">childs>
sts> sts cls s="lsts lst1">•ss='lgc'>[for the second day or warm-up first day?span>ss='lgc'>] constraint based s cls s="trms">writs>ingss='lgc'>: (ss="ppl">ss="ppl">Kenney > s cls s="frds scrmbld"nttrm="Christianson">Christians> Bök's “s cls s="trms">literas>ry genetics” s cls s="trms">poes>tics of encryption of s cls s="trms">datas>; s cls s="trms">poes>tic vectors, to “infect” the s cls s="trms">languages>;) describe/s cls s="trms">storys> your object (or an operative “s cls s="trms">verbs>” within your discourse) with univocalicsss='lgc'>: without using “e” or only using a single vowel. or, first s cls s="trms">writs>e with 3, then 2, then 1 vowel.
sts>
-the workshop is aboutss='lgc'>: what other s cls s="trms">storiess> (of your object) are pos sible?span>
span> -in the workshop (I take a temporary s cls s="trms">posits>ion to) challenge others to re-tell the s cls s="trms">storys> of their ((s cls s="trms">epistems>ological) found) objects
span> -a ‘generative constraint’ might help opening up paths before you, away from our habits of s cls s="trms">storys>telling
span> -it is about getting a feeling for the resistances and potentials of s cls s="trms">languages> in our (sometimes mundane) descriptive practices, “strange richnes s of mis sing the letters we need” (ss="ppl">ss="ppl">Kenney)
span>
the s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>s are dormant in our s cls s="trms">routins>es of talking and noticing each other. how then, by s cls s="trms">traves>rsing the s cls s="trms">routins>e, our “knowls cls s="trms"nttrm="knowledge,Knowledge">edges>” and “s cls s="trms">communs>ity” took on new meaning, as they get a chance of being res cls s="trms">articulats>ed in s cls s="trms">differens>t s cls s="trms">languages>s (or s cls s="trms">differens>lty infected s cls s="trms">literas>ture)
ss='lgc'>ss='lgc'>~-?span>ss='lgc'>ss='lgc'>==> changing the s cls s="trms">syss>tem of clas sification (of thought)

-in a way the workshop is about an <strcls cls s='strcls'>*strcls>approach<strcls cls s='strcls'>*strcls> to knowls cls s="trms"nttrm="knowledge,Knowledge">edges> generation (and not neces sarily a s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>orous critique nor directly evaluating the production of our knowls cls s="trms"nttrm="knowledge,Knowledge">edges>s)
span>

ss="large lg2" stl="font-size:111%"> <strcls cls s='strcls'>***strcls>nothing is never merely a s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors><strcls cls s='strcls'>***strcls>

ss='lgc'>[some s cls s="trms">fables>s from s cls s="trms">scies>nce studies:ss='lgc'>]
sts cls s="lsts lst1">•ss="ppl">Emily ss="ppl">Martin's egg/sperm s cls s="trms">storys> ss='lgc'>ss='lgc'>--> s cls s="trms">storiess> of atomism, distribution of s cls s="trms">agens>cy, ss='lgc'>ss='lgc'>ss='lgc'>----ss='lgc'>[The Egg and the s s='trgt hghlght 1'href='?q=S'>Spermss='lgc'>: How s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Scies>nce Has Constructed a Romance Based on s s='trgt hghlght 1'href='?q=S'>Stereotypical Male-Female Rolesss='lgc'>]
sts> sts cls s="lsts lst1">•ss="ppl">ss="ppl">Hayward's microscope ss='lgc'>ss='lgc'>--> s cls s="trms">tropes>s of s cls s="trms">naturs>al s cls s="trms">histos>ry docu, ss='lgc'>ss='lgc'>ss='lgc'>----ss='lgc'>[Ens cls s="trms">folds>ed Visionss='lgc'>: Refracting The s cls s="trms">Lovs>e Life of the Octopusss='lgc'>]
sts> sts cls s="lsts lst1">•ss="ppl">ss="ppl">Kenney/ss="ppl">ss="ppl">Haraway's os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in/s cls s="trms">naturs>e s cls s="trms">fables> ss='lgc'>ss='lgc'>--> the omnipotence of the “os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in” s cls s="trms">storys> in our descriptions and s cls s="trms">inters>actions with the s cls s="trms">naturs>al s cls s="trms">worlds>
sts> sts cls s="lsts lst1">•ss="ppl">s s='trgt hghlght 1'href='?q=S'>Scott ss="ppl">ss="ppl">Gilbert's immunological “bouncer” s cls s="trms">storys> ss='lgc'>=/= immune s cls s="trms">syss>tems as ins cls s="trms">s cls s="trms"nttrm="cluster,club">clus>sis>ve s cls s="trms">agens>ts of s cls s="trms">syms>biosis
sts> sts cls s="lsts lst1">•Lynn ss="ppl">ss="ppl">Margulisss='lgc'>: life (made pos sible) by “combat” ss='lgc'>[the survival s cls s="trms">fables> that TV series “The 100” and “Kelile Demne” for instance is based onss='lgc'>] ss='lgc'>--✕span>ss='lgc'>ss='lgc'>--> life by s cls s="trms">networks>ing
sts> sts cls s="lsts lst1">•ss="ppl">ss="ppl">Harawayss='lgc'>: the tale of “organismss='lgc'> = a s cls s="trms">syss>tem of division of labor with executive functions” (ss='lgc'>ss='lgc'>==> extraction of wealth among us)
sts> sts cls s="lsts lst1">•ss="ppl">ss="ppl">Morton's s cls s="trms">causas>lity-s cls s="trms">storys>
sts> sts cls s="lsts lst1">•brain/body s cls s="trms">storys> ss='lgc'>ss='lgc'>--> where the “move” came from?span>
sts> sts cls s="lsts lst1">•s cls s="frds">s s='trgt hghlght 1'href='?q=S'>Sinas>'s “standing on the shoulders of giants” ss='lgc'>ss='lgc'>--> knowls cls s="trms"nttrm="knowledge,Knowledge">edges>/continuity, role of s cls s="trms">authors>ity and humility in s cls s="trms">scies>nce ss='lgc'>ss='lgc'>ss='lgc'>----ss='lgc'>[http://www.sinaseifee.com/giants.htmlss='lgc'>]
sts> sts cls s="lsts lst1">•s cls s="frds">s s='trgt hghlght 1'href='?q=S'>Sinas>'s 3 little pigs ss='lgc'>ss='lgc'>--> architecture/tech/ echics of encounter ss='lgc'>ss='lgc'>--> s cls s="trms">storys> of the center and periphery ss='lgc'>ss='lgc'>ss='lgc'>----ss='lgc'>[http://www.sinaseifee.com/pigs.htmlss='lgc'>]
sts> sts cls s="lsts lst1">•“weapon fathered man” ss='lgc'>ss='lgc'>--> Kubrick's african genesis, s cls s="trms">techns>ology ss='lgc'>+ pres cls s="trms">histos>ry (in postwar period) “tool ss='lgc'>ss='lgc'>==> man”
sts> sts cls s="lsts lst1">•
sts> s cls s="trms">fables>s popular in s cls s="nms">apas ss>ss='lgc'>:
sts cls s="lsts lst1">•“a work ss='lgc'>[of artss='lgc'>] should speak for itself”
sts> sts cls s="lsts lst1">•“the very last s cls s="trms">stags>e of the creative proces s is purely intuitive” ss='lgc'>ss='lgc'>--> when people say they stop “s cls s="trms"nttrm="already,spread">reads>ing” or “knowing” when they want to create artwork
sts> sts cls s="lsts lst1">•“look really hard inside yourself for what you really want”
sts> sts cls s="lsts lst1">•“you are an s cls s="trms">agens>t of change” that means art or thinking or being ought to be operative, active, transformative, (even destructive) and that is “political” ss='lgc'>[ss='lgc'>ss='lgc'>--> this s cls s="trms">fables> in found in s cls s="trms">languages>; ss='lgc'>-ss='lgc'>ss='lgc'>--> go tospan> ss="ppl">Barthes’ s cls s="trms">fables> of the woodcutterss='lgc'>]
sts> sts cls s="lsts lst1">•
sts>

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

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ss='at'>#workshop, on s cls s="trms">questions>, feedback s cls s="trms">methods>, to improve the s cls s="trms">questions>s we ask each other
-what are the s cls s="trms">questions>s (i could ask) that make you the most s cls s="trms">articulats>e?span>
span> -the s cls s="trms">questions> that asks what are the good s cls s="trms">questions>s that offer an s cls s="trms">inters>esting becoming for those to whom the s cls s="trms">questions> is addres sed
span> -to askss='lgc'>: does this s cls s="trms">apparatuss> has stakes in docility or availability?span>
span> -more s cls s="trms">inters>esting s cls s="trms">questions>s ss='lgc'>==enabless='lgc'>ss='lgc'>==> more s cls s="trms">articulats>ed answers ss='lgc'>ss='lgc'>==> more s cls s="trms">articulats>ed identities
span> -asking (s cls s="trms">questions>s) (is not about ‘you want to know,’) is about constructing s cls s="trms">inters>est ss='lgc'>ss='lgc'>==> chance of s cls s="trms">inters>esting answers
span> -asking about the s cls s="trms">differens>tial productions,  “ss='lgc'>=/=” or “=” or “ss='lgc'>ss='lgc'>==>” in each other practices. these as ses sments are pros cls s="trms">posits>ional and s cls s="trms">poes>tic remarks, gues sing the artificialities that we live with, not finding of s cls s="trms">matters>s of fact
span> sts cls s="lsts lst2">◦asking about particularizations (s>تخصیصs>) and s cls s="trms">generalizs>ations (s>تعمیمs>)
sts>
<strcls cls s='strcls'>**strcls>s cls s="trms">literas>ture begins, ss="ppl">Blanchot s cls s="trms">writs>es, “at the moment when s cls s="trms">literas>ture becomes a s cls s="trms">questions>”<strcls cls s='strcls'>**strcls> (this is completely s cls s="trms">differens>t than asking or s cls s="trms">questions>-marking in s cls s="trms">literas>ture) ss='lgc'>[...ss='lgc'>] this s cls s="trms">questions> “is posed to s cls s="trms">languages> by s cls s="trms">languages> that has become s cls s="trms">literas>ture” (the s cls s="trms">questions> that the meaning of the text asks is the s cls s="trms">questions> asked by s cls s="trms">literas>ture; ss='lgc'>[of course at the moment of s cls s="trms"nttrm="already,spread">reads>ingss='lgc'>]) ss='lgc'>[then what is a text before becoming a s cls s="trms">questions>?span> s cls s="trms">complains>ing?span> revolution?span>ss='lgc'>]ss='lgc'>--%span>(negation wishes to realize itself.)

ss="large lg18" stl="font-size:131%"> ss='lgc'>ss='lgc'>--> Rorty's critique of ss="ppl">Descartes's way of asking s cls s="trms">questions>s

we have to be careful with our practice of s cls s="trms">questions>ing, because we often end up privileging a group of people by attributing it to “higher” levels cognition and of being “critically” in the s cls s="trms">worlds> (ss='lgc'>=/= s cls s="trms">animals>, nonpeople, other people with other ways of being in/with the apperceptive s cls s="trms">worlds> that don't use the s cls s="trms">techns>ology of s cls s="trms">questions>ing, as it is s cls s="trms">crafts>ed s cls s="trms">histos>rically and s cls s="trms">naturs>alized in the west for the univerasal s cls s="trms">methods> of ‘knowing more’)

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ss='at'>#workshop, s cls s="trms"nttrm="already,spread">reads>ing group
sts cls s="lsts lst1">•s cls s="trms"nttrm="already,spread">reads>ing as pas sionate betrayal. (hunting for precious s cls s="trms">s cls s="trms">empiris>cs>al details, res cls s="trms">figurats>ive, reparative, poaching, s cls s="trms"nttrm="already,spread">reads>ing can be a betrayal of textual s cls s="trms">authors>ity and an act of survival)
sts> sts cls s="lsts lst1">•addres sing /s cls s="trms">presens>t<strcls cls s='strcls'>*strcls> s cls s="trms">differens>ces, not als cls s="trms"nttrm="already,spread">reads>y pre-figured s cls s="trms">differens>ces
sts> sts cls s="lsts lst1">•(condition of friendship, staying close to the text) staying close as a s cls s="trms"nttrm="already,spread">reads>er, as someone who could hold the text of the Other, receiving it in the withdrawal / Entzug  (s cls s="trms">drugs> rehabilitation)
sts> sts cls s="lsts lst1">•i am in no s cls s="trms">posits>ion of ‘understanding’ or being clear about the text
sts> sts cls s="lsts lst1">•(i understand now that) it is not up to me to tell you how to s cls s="trms"nttrm="already,spread">reads>
sts> sts cls s="lsts lst1">•what makes you s cls s="trms">writs>e or scratch a text?span>
sts> (aaaakh... our alphabetico-logical cultures...!)
sts cls s="lsts lst1">•if everything is not fundamentally uns cls s="trms"nttrm="already,spread">reads>able (snafu) we wouldn't be s cls s="trms"nttrm="already,spread">reads>ing
sts> sts cls s="lsts lst1">•it is about to s cls s="trms">situs>ate the place of a (un)learning
sts> sts cls s="lsts lst1">•throwing acces s to each other (not only in terms of s cls s="trms">transferens>tial intensity ss='at'>#s s s)
sts> sts cls s="lsts lst1">•which appetites and tastes are required to fulfill the <strcls cls s='strcls'>*strcls>ethics and s cls s="trms">erots>ics of curiosity<strcls cls s='strcls'>*strcls> (that I am cultivating and depending on)?span> flourishing (of my s cls s="nms">ajayebs>) depends on a s cls s="trms"nttrm="already,spread">reads>ing that is more like “s cls s="trms">mutuals> partial dis cls s="trms">gests>ion” (ss="ppl">Katie ss="ppl">King, ss="ppl">ss="ppl">Haraway) ss='lgc'>[ss='lgc'>=/= “eating well"ss='lgc'>] the text
sts> sts cls s="lsts lst1">•“every time i s cls s="trms"nttrm="already,spread">reads> X, something new shows up”
sts>
my practice of ‘s cls s="trms">rhetors>ical s cls s="trms"nttrm="already,spread">reads>ing’ (ss='lgc'>=/= ‘close s cls s="trms"nttrm="already,spread">reads>ing’; or more like close s cls s="trms"nttrm="already,spread">reads>ing and letting go. “close” is itself a s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>, a s cls s="trms">rhetors>ic of s cls s="trms"nttrm="already,spread">reads>ing;) doesn't work with ss='thdf'>the idea that there is something ‘in’ the text per se (s cls s="trms">cods>ed or ens cls s="trms">cods>ed meaning or some s cls s="trms">sorts> of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> made and installed by an s cls s="trms">authors>), or that the s cls s="trms">writs>er wants to say something to the s cls s="trms"nttrm="already,spread">reads>er, or that the text is s cls s="trms">syms>ptomatic with meaning and that its intentions needs to be s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>ened to. rather, in a post-ss="ppl">Lacanian critique, i work the text like a pattern of s cls s="trms">languages>, an organization of space, text as word-sequencer. it is like looking at an image, still starting from top-left to bottom-s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht of the page, a proces s of highlighting or s cls s="trms">embods>ied attention that produces non-zero s cls s="trms"nttrm="cluster,club">clus>sters of salient words that come to glow s cls s="trms">differens>t than others. but the way they become highlighted is not due to some idea of significance of the text but because of myss='lgc'>--the s cls s="trms"nttrm="already,spread">reads>er'sss='lgc'>--s cls s="trms">inters>ests, s cls s="trms">pasts> s cls s="trms"nttrm="already,spread">reads>ings and educated meaning-ass cls s="trms">socis>ations. this mode of s cls s="trms"nttrm="already,spread">reads>ing is not at all sugs cls s="trms">gests>ed to newbies in s cls s="trms">literas>ture, sorry but this requres some degree of advancement in one's abilities and s cls s="trms">skils>ls of s cls s="trms">writs>ings cls s="trms"nttrm="already,spread">reads>ing, that means the s cls s="trms"nttrm="already,spread">reads>er als cls s="trms"nttrm="already,spread">reads>y enjoys an ongoing well-s cls s="trms">articulats>ed s cls s="trms">inters>est before coming to a particular sitting with a piece of s cls s="trms">writs>ing, and this means the s cls s="trms">rhetors>ical s cls s="trms"nttrm="already,spread">reads>er's encounter with the text is highly s cls s="trms">situs>ated and is not a blind date. in this case s cls s="trms"nttrm="already,spread">reads>ing 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 ‘s cls s="trms"nttrm="already,spread">reads>ing’ looks very much ‘s cls s="trms">writs>ing’ alike.
-the s cls s="trms"nttrm="already,spread">reads>ing becomes <strcls cls s='strcls'>*strcls>res cls s="trms"nttrm="already,spread">reads>ing s cls s="trms">pasts> s cls s="trms">writs>ing<strcls cls s='strcls'>*strcls>, re(s cls s="trms">pasts>)ed(s cls s="trms">writs>)ing, a s cls s="trms"nttrm="already,spread">reads>ing that has s cls s="trms">writs>en itself in s cls s="trms">palis>mpsestic lines. in a ss="ppl">Derridean sensess='lgc'>: (one is s cls s="trms">s cls s="trms">equips>s>ed with the s cls s="trms">questions>) “what is s cls s="trms">writs>ing itself (in this text)”?span>
span> -two speculative spheres meet in s cls s="trms">rhetors>ical s cls s="trms"nttrm="already,spread">reads>ingss='lgc'>: one of the text and one of the s cls s="trms"nttrm="already,spread">reads>er, but they have to ‘stick’ to one another, the stickines s of your s cls s="trms"nttrm="already,spread">reads>ing s cls s="trms">matters>s in consequential ways. this is against ss='thdf'>the idea that we s cls s="trms"nttrm="already,spread">reads> and each understand personally whatever.
span> sts cls s="lsts lst1">•my second is sue with ‘close s cls s="trms"nttrm="already,spread">reads>ing’ss='lgc'>: there is no cors cls s="trms">relations> between the speed of s cls s="trms"nttrm="already,spread">reads>ing and comprehension/apprehension
sts>
<strcls cls s='strcls'>*strcls>s cls s="trms"nttrm="already,spread">reads>ing practices<strcls cls s='strcls'>*strcls>
s cls s="trms">ontos>logy usually decides what s cls s="trms"nttrm="already,spread">reads>ing is ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>*strcls>s cls s="trms">books>-binding is s cls s="trms"nttrm="already,spread">reads>ing. editorial coms cls s="trms">posits>ional reformating and remodeling of the space of the text is s cls s="trms"nttrm="already,spread">reads>ing.

(ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stewartian) s cls s="trms"nttrm="already,spread">reads>ing that happens in the s cls s="trms">writs>ingss='lgc'>: you can't do any kind of exegesis of the s cls s="trms"nttrm="already,spread">reads>ing s>تفسيرs>, ratherss='lgc'>: <strcls cls s='strcls'>*strcls>you have to become related to the s cls s="trms"nttrm="already,spread">reads>ing in what you are s cls s="trms">writs>ing<strcls cls s='strcls'>*strcls>

in researchss='lgc'>:
sts cls s="lsts lst1">•s cls s="trms">skils>ls of s cls s="trms"nttrm="already,spread">reads>ing and s cls s="trms">writs>ing
sts> sts cls s="lsts lst1">•(more abstract) s cls s="trms">skils>ls of conceptualizing and analysing
sts>
ss='at'>@s cls s="nms">apas ss>ss='lgc'>: begin with the generation of research s cls s="trms">questions> ss='lgc'>ss='lgc'>==> importance of s cls s="trms">languages>
(you flag the importance of s cls s="trms">languages> whenever research is marked by s cls s="trms">questions>. “?span>” is a s cls s="trms">lingus>istic construct)

sts cls s="lsts lst1">•the s cls s="trms">skils>l/s cls s="trms">crafts> is to select a research s cls s="trms">questions> that works better for certain descriptive purposes (than does previous tools)
sts> sts cls s="lsts lst1">•(realismss='lgc'>:) research s cls s="trms">questions> ss='lgc'><ss='lgc'>==outcomess='lgc'>== s cls s="trms">differens>t concerns and emphases
sts>
ss="large lg38" stl="font-size:129%"> s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>or of conceptualization ss='lgc'>: quality of an acces s to part of a s cls s="trms">worlds> “out there”

research s cls s="trms">methods>ss='lgc'>:
sts cls s="lsts lst1">•“mapping into knowls cls s="trms"nttrm="knowledge,Knowledge">edges>” ss='lgc'>: co-fabrication between the reses cls s="trms"nttrm="search">arches>r and the diverse others engaged in the proces s ss='lgc'>ss='lgc'>--> (problem of) ‘s cls s="trms">posits>ionality ss='lgc'>ss='lgc'>==> s cls s="trms">datas>’ (ss='thdf'>the idea that the reses cls s="trms"nttrm="search">arches>r produces knowls cls s="trms"nttrm="knowledge,Knowledge">edges> or “facts”)
sts> sts cls s="lsts lst2">◦s cls s="trms">posits>ionality ss='lgc'>==?span>ss='lgc'>ss='lgc'>==> politically correct jargon in artistic research environment ss='lgc'>[has s cls s="trms">posits>ionality backfired into a s cls s="trms">languages> of trying to change a public opinion in your favour?span>ss='lgc'>]
sts>
‘fantasy of the unproblematic mode’

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regarding biographical work s cls s="trms">accords>ing to s cls s="frds scrmbld">Pierres>, ok i am working even on the border of solipsism
what i am doing is not autos cls s="trms">poiess>is (self-making, making a s cls s="trms">poes>m out of yourself) rather s cls s="trms">syms>s cls s="trms">poiess>is (with-making, with people from s cls s="trms">differens>t s cls s="trms">worlds>s and s cls s="trms">pasts>s)

trying to contain every available mode of s cls s="trms">inters>pretation in my workspan>
(collecting all the modes of s cls s="trms">inters>pretation)

(for the psychoanalyst as s cls s="trms">writs>er,) the <strcls cls s='strcls'>*strcls>unconscious functions as a <strcls cls s='strcls'>*strcls>s cls s="trms">tropes>
unconscious ss='lgc'>ss='lgc'>~=?span> s cls s="trms">tropes>

<strcls cls s='strcls'>*strcls>my actual s cls s="trms">inters>est is in “the place of study”
which is s cls s="trms">embods>ied by its participants, is shared and full of s cls s="trms">storiess> that hold foster curiosity and learning. a place where hybrid s cls s="trms">agens>ts of s cls s="trms">inters>pretation are alive and at work, partly s cls s="trms">techns>ological partly human partly s cls s="trms">animals> shared knowing proces ses.
-one of our strons cls s="trms">gests> ethical s cls s="trms">obligs>ations is curiosity
span>

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ss='lgc'>[ss="ppl">Nietzschess='lgc'>]

(in s cls s="trms">writs>ing) 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 s cls s="trms">pasts> anything that establishes itself firmly

s s='trgt hghlght 1'href='?q=S'>Submitted to constant critique and revision

(ss="ppl">Nietzsche) “We can destroy only as creatorsss='lgc'>--But let us not forget this eitherss='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

ss="large lg18" stl="font-size:102%"> work on aphorism and irony
radical critique of reason and truth
will to X ss='lgc'>ss='lgc'>ss='lgc'>---- feeling of power, primitive form of the will  (ss='lgc'>=/=?span> play)
arguing that knowls cls s="trms"nttrm="knowledge,Knowledge">edges> is s cls s="trms">contingens>t and conditional

ss="ppl">Nietzsche's campaign against morality ss='lgc'>:

(contrast between good and evil ss='lgc'>ss='lgc'>-->) <strcls cls s='strcls'>*strcls>master-morality ss='lgc'>: charity, subs cls s="trms">mis sions> to the other, selfles snes s, etc. ss='lgc'>ss='lgc'>--> you hate yourself

(denying the inherent inequality ss='lgc'>ss='lgc'>-->) <strcls cls s='strcls'>*strcls>slave-morality ss='lgc'>ss='lgc'>--> weaknes s is a s cls s="trms">matters> of choice ss='lgc'>ss='lgc'>==> nihilism

<strcls cls s='strcls'>*strcls>transvaluation
(ss="ppl">Nietzsche hated christianity for its non-affirmation of life. for him sex was a fundamental affirmation of life, christianity's elevation of chastity (ins cls s="trms"nttrm="cluster,club">clus>ding, for example, the s cls s="trms">storys> of Mary's virginal pregnancy) is counter to the s cls s="trms">naturs>al instincts of humanity, and therefore a contras cls s="trms">dictis>on of “s cls s="trms">naturs>al values”.)
sts cls s="lsts lst1">•promise of an illustrious afterlife
sts> sts cls s="lsts lst1">•desires would be the product of stimuli rather than the product of “will”
sts>

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to <strcls cls s='strcls'>*strcls>adjust (our/your) s cls s="trms">questions>

...to have no s cls s="trms">posits>ive knowls cls s="trms"nttrm="knowledge,Knowledge">edges> claim

appropriate ss='lgc'>ss='lgc'>~= zabt o rabt s>ضبط و ربطs>

ss="large lg26" stl="font-size:132%">

(let me) fast forward to ‘nowhere’
chance-encounters in your/my efforts of ecriture (in s s='trgt hghlght 1'href='?q=S'>San'an text)
(it is not pos sible to choreograph chance, we can only report our encounters with it)

like s s='trgt hghlght 1'href='?q=S'>San'an, many of us are facing an s cls s="trms">anxis>ety of withdrawal from the s cls s="trms">worlds> that claims us

i am s cls s="trms">inters>ested in to-link to that which (suddenly) s cls s="trms">inters>upts my reveries

to sharpen my capacity for incapas cls s="trms">citas>tion

not being afraid to look into many archives of mistakes (s cls s="nms">ajayebs>?span>)

‘will to s cls s="trms">scies>ntific knowls cls s="trms"nttrm="knowledge,Knowledge">edges>’

ss='lgc'>[ss="ppl">ss="ppl">Latourss='lgc'>]

ss="large lg22" stl="font-size:127%"> (certain) seperation is political ss='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 s cls s="trms">inters>ogating the distribution of power, a way a distributing agancies.

it is not a “common s cls s="trms">worlds>” to discover, it is a common s cls s="trms">worlds> 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 ‘res cls s="trms">presens>tation.’

s cls s="trms">composs>e ss='lgc'>=/= discover/uncover

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enterances in s cls s="nms">ajayebs> work, als cls s="trms"nttrm="already,spread">reads>y generating formss='lgc'>:
<strcls cls s='strcls'>*strcls>-fire (talking fire)
<strcls cls s='strcls'>*strcls>-darknes s (Zolmat)
<strcls cls s='strcls'>*strcls>-jinn
<strcls cls s='strcls'>*strcls>-s cls s="trms">veils> (s cls s="nms">pardehs>)ss='lgc'>--purity of s cls s="trms">veils>ed os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in; hidden matrix of signification (on which theoretical work secretly depends?span>) ss='lgc'>[also s cls s="trms"nttrm="already,spread">reads>ing the secularization and the lifting of the s cls s="trms">veils>, prostitute paradigm, conceptions of s cls s="trms">lovs>e,ss='lgc'>]
<strcls cls s='strcls'>*strcls>-wall(?span>)

ss="large lg58" stl="font-size:118%">
“truth” is s cls s="trms">veils>d, s cls s="trms">accords>ing to middle east (truth ss='lgc'><ss='lgc'>ss='lgc'>ss='lgc'>ss='lgc'>----> s cls s="nms">pardehs> s>پردهs>)
begining with the s cls s="trms">Greeks>s’ notion of basanos, relating truth to torture, a strictly constellated confluence of acts equally troubling to ss="ppl">Aristotle and ss="ppl">Aristophanes.

sts cls s="lsts lst1">•s cls s="nms">pardehs>-dari s>پرده دریs>, hajeb s>حاجبs> (after neghabat s>نقابتs> is hejabat s>حجابتs> ss='lgc'>[Beyhaghiss='lgc'>]) (ss="ppl">Nezami in Leili-o-majnunss='lgc'>: haft arus-e noh emari bar dargah-e to be s cls s="nms">pardehs>-dari (s>هفت عروس نو عماری بر درگه تو به پرده داریs>) ss='lgc'>--?span>ss='lgc'>ss='lgc'>--> angelology) ss='lgc'>=/=?span> s cls s="nms">hayulas>(ism) s>هیولیs>
sts>

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hermeneutics regarding Jurisprudence (feghh s>فقهs>) and theology depend on the exegesis of s cls s="trms">writs>ten texts. in both cases the proces s of understanding is an act of application(?span>)

s cls s="trms">inters>pretation/hermenutice ss='lgc'>=/= commons/collectivsm
(ta'vil bayad dar jahate axe harkate jami va moshtarek bashad)

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(ss="ppl">Kohn) to “provincialize” (rustayi s>روستاییs>, bastani s>باستانیs>?span>) s cls s="trms">languages> in order to make room for another kind of thoughtss='lgc'>--a kind of thought that is more capacious, one that holds and sustains the human.

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my point in s cls s="trms">animals>s without s cls s="trms">narrats>ive is that the s cls s="trms">apparatuss> that is working for ss="ppl">Attar in his res cls s="trms">presens>tation of s cls s="trms">birds>s is the same as the s cls s="trms">narrats>ive tool in the so-called s cls s="trms">wilds>life documentary series which produces s cls s="trms">naturs>ess='lgc'>ss='lgc'>ss='lgc'>----a sy.

transcend is about s cls s="trms">traves>ling from s cls s="trms">tropes> to truth (obur az majaz be haghighat s>عبور از مجاز به حقیقتs>,) from virtual to concret. but that is too easily reversible. my point is to stop this s cls s="trms">transferens>ce and s cls s="trms">inters>rogate the s cls s="trms">tropes> itself. my workspan> in amazon s cls s="trms">books> is about this ‘majaz’ (s>مجازs>), an s cls s="trms">inters>face that we are inhabiting.

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the main (and only?span>) s cls s="trms">questions> in my workspan>/performance/s cls s="trms">lecturs>e is ‘when’ the gift will/have pas s(ed) on.
ss='lgc'>ss='lgc'>--> holding on to, preparing, strategizing, spontaneity, and so on

-my texture aversion and preference in soft/hard fabric of s cls s="trms">languages> and s cls s="trms">materis>al tonality?span> ss='lgc'>ss='lgc'>--> the “inanimate s cls s="trms">affects>ions” (that give us pleasure in life) ss='lgc'>ss='lgc'>--> we often give each other soft gifts as a way to care for one another (ss='at'>@s cls s="frds scrmbld">Janinas>)
span> <strcls cls s='strcls'>*strcls>radical s cls s="trms">affects>ion does not require intentional politics<strcls cls s='strcls'>*strcls> (ss="ppl">Chen)

ss='lgc'>[ss="ppl">s s='trgt hghlght 1'href='?q=S'>Shepard 2004ss='lgc'>] s s='trgt hghlght 1'href='?q=S'>Stanner (W. E. H. s s='trgt hghlght 1'href='?q=S'>Stanner, White Man Got No Dreaming) describes how the universe became a moral s cls s="trms">syss>tem and consists of three elementsss='lgc'>: marvels, s cls s="trms">species>s diversity, and institutions. Marvels refer to that s cls s="trms">presens>ce of the unexpected that one always encounters sooner or later in s cls s="trms">naturs>e, particularly when the terrain reflects something about the mind that implies a common structure. His second element, s cls s="trms">species>s diversity, coincides with one of the major moral is sues of our timess='lgc'>--the extinction of s cls s="trms">species>s and reduction of biodiversity.

-“marvels of afs cls s="trms">finits>y” is the key to reality, revealing how things are, what is known, and how to behave.
span>
s cls s="trms">cosmos>gony (keyhan-zayi s>کیهان زایی‌s>)ss='lgc'>--how the universe became a moral s cls s="trms">syss>tem

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ss='lgc'>[modes of existencess='lgc'>]

s cls s="trms">scies>nce studies ss='lgc'>ss='lgc'>--> s cls s="trms">scies>nce
what was s cls s="trms">scies>nce before s cls s="trms">scies>nce studies?span> it was engaged in a s cls s="trms">sorts> of stupefaction that prevented meaningful study.

we do not take the fight against X (s cls s="trms">religs>ion, fetish, etc.) for the truth about X.

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ss='lgc'>[ss="ppl">Avitalss='lgc'>]

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

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

(s cls s="trms">books>, ketabat s>کتابتs>)
to do something to resignify and breakup the serenity and the serene closure of the s cls s="trms">books>, as the universiy values it and seals it
-what deals does it seal?span>
span> -the commitment to breaking up the s cls s="trms">books> and its s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>physs>ically laden pitch for closural sovereignty.
span> -s cls s="trms">lingus>istic pollutants
span> -dirty talks
span>
ss='at'>#as a mode of s cls s="trms">writs>ing, make a s cls s="trms">folds>ing (fractal) s cls s="trms">books>, style of s cls s="trms">childs>ren s cls s="trms">books>s, for s cls s="nms">ajayebs>
(what would this structure mean?span> and how is that expandable?span>)

ss='at'>#making a cheap s cls s="trms">horrors> short-film from one of the s cls s="nms">ajayebs>s

ss='at'>#s cls s="trms">writs>e a X-man short s cls s="trms">storys> in s cls s="nms">Tehrans> context with s cls s="nms">irans>ian everyday characters
sts cls s="lsts lst1">•juras sic park ss='lgc'>ss='lgc'>--> s cls s="nms">s cls s="nms">ajayebs> al makhlughats> s>عجایب المخلوقاتs> (s cls s="trms">horrors>, s cls s="trms">sublims>e, shivering water)
sts> sts cls s="lsts lst1">•nonapocalyptic s cls s="trms">storiess> and the others cls s="trms">worlds>ly hauntingly familiar in the lost faces of forest (called s cls s="nms">Tehrans>?span>)
sts>
(accourding to Egyptian 1550 BCE,) s cls s="trms">books>ss='lgc'>: a loose collection of magic spells intended to as sist a dead person's journey through unders cls s="trms">worlds>, and into the afterlife and s cls s="trms">writs>ten by many priests
-are s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>s the os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in of s cls s="trms">writs>ing?span> (...way before the installation of the s cls s="trms">moderns> scriptural s cls s="trms">apparatuss>)
span>

theory-minded academics have s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>orously repudiatedss='lgc'>ss='lgc'>ss='lgc'>----or forgotten s cls s="trms">poes>try. ss='lgc'>ss='lgc'>ss='lgc'>ss='lgc'>----> s cls s="trms">poes>tic deprogrammmg

cohabitation of two sovereign s cls s="trms">lingus>istic attitudesss='lgc'>ss='lgc'>ss='lgc'>----the grammars and behaviors that we ass cls s="trms">socis>ate with figures of s cls s="trms">literas>ry performance and philosophical s cls s="trms">posits>ing

18th century
rise of increasingly more mathematical and s cls s="trms">syms>bolic logics
more s cls s="trms">literas>ry types of discursive formations,

ss="ppl">Wordsworth, ss="ppl">Rilke, and ss="ppl">Keats disavowing ss="ppl">Paul ss="ppl">de Man?span>!
ss="ppl">Freud without ss="ppl">Goethe or ss="ppl">s s='trgt hghlght 1'href='?q=S'>Schiller?span>!
ss="ppl">Benjamin off ss="ppl">Baudelaire?span>!
ss="ppl">Derrida deprived of ss="ppl">Mallarme, Ponge, or ss="ppl">Celan?span>!
ss="ppl">Heidegger abandoned by Trakl or ss="ppl">Holderlin?span>!

increasing s cls s="trms">techns>icization of critical s cls s="trms">languages>

colloquy, soliloquy
they are called to witnes s distinct regions of being ss='lgc'>ss='lgc'>==> as suming the destiny of s cls s="trms">differens>ce
%span> denken und dichten is at stake in the <strcls cls s='strcls'>*strcls>theory of mourning

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ss='lgc'>[ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengersss='lgc'>]

the s cls s="trms">storys>teller ss='lgc'>: “some people s cls s="trms">lovs>e to divide and clas sify, while others are bridge-makersss='lgc'>--weaving s cls s="trms">relations>s that <strcls cls s='strcls'>**strcls>turn a divide into a living contrast<strcls cls s='strcls'>**strcls>, one whose power is to s cls s="trms">affects>, to produce thinking and feeling”

(regarding my footnote fetish) ... because s cls s="trms">writs>ing such footnotes implies <strcls cls s='strcls'>*strcls>feeling the text<strcls cls s='strcls'>*strcls> as an <strcls cls s='strcls'>*strcls>animating power<strcls cls s='strcls'>*strcls>

philosophy ss='lgc'>=?span> a form of textual animation ss='lgc'>{ss='lgc'>ss='lgc'>--> approaching the work of s cls s="nms">ajayebs>ss='lgc'>}

ss="large lg1" stl="font-size:133%"> to turn the ss='lgc'>[s cls s="nms">ajayebs>ss='lgc'>] (animist) modes of experience (existence), awarenes s, and knowls cls s="trms"nttrm="knowledge,Knowledge">edges> into living contrasts (intensely powerful bridge-making tools)

can we reappropriate without reanimate?span> ss='lgc'>ss='lgc'>ss='lgc'>ss='lgc'>----> i think if we deconstructively talk about the reappropriations of meaning we might allow animation to constitute itself.

-how to train yourself in spotting relevant s cls s="trms">questions>s and unilaterally ss='lgc'>[einseitigss='lgc'>] imposed s cls s="trms">questions>s?span> (their s cls s="trms">differens>ces) ss='lgc'>[ss='lgc'>~?span> mofti s>مفتیs>, fatva s>فتواs> ss='lgc'>=/= khotbe s>خطبهs>ss='lgc'>]
span> (to put the ‘s cls s="trms">questions>’ at risk)

<strcls cls s='strcls'>*strcls>milieu-thinking<strcls cls s='strcls'>*strcls> (to think by the milieu) ss='lgc'>:
1. no reference to the ground
2. never separating from milieu

(Virgin Mary requires a milieu ss='lgc'>[of s cls s="trms">syms>bolic efficacy, s cls s="trms">categs>ories of belief, etc.ss='lgc'>])

what is the milieu of s cls s="nms">ajayebs>?span> (ghalamrov s>قلمروs>, mohite ejtemayi s>محیط اجتمایی‌s>, its s cls s="trms">ecologs>y)

ss="large lg50" stl="font-size:125%">
“s cls s="trms">naturs>al”ss='lgc'>: that which s cls s="trms">scies>nce will eventually explain ss='lgc'>ss='lgc'>==> s cls s="trms">naturs>e ss='lgc'>=/= “s cls s="trms">naturs>al”

“s cls s="trms">naturs>e”ss='lgc'>: that larger, older, and wiser cons cls s="trms">figurats>ion that gets credit for ingenuity (instead of the creature's bodily know-how) by the call of the s cls s="trms">scies>ntist

s>عجایبs> s cls s="nms">ajayebs>'s s cls s="trms">relations>s to the s cls s="trms">worlds>, rhizomatic connections to other practices that likewise explore a s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>s cls s="trms">morphs>ic (rather than res cls s="trms">presens>tational) s cls s="trms">relations>

Earth ss='lgc'>=/= cradle

s s='trgt hghlght 1'href='?q=S'>Surreas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>s’ automatism to cultivate lucid trances is mis sing the s cls s="trms">techns>iques of s cls s="trms">imagis>nation developed by ss="ppl">Ibn ss="ppl">Arabi, (or by ss="ppl">s s='trgt hghlght 1'href='?q=S'>Sohrevardi, and others)
(ss="ppl">Breton's subjectivity is still hopeles sly European)

ss='lgc'>=?span>ss='lgc'>=> to recuperate our physical force (old good Tasavof-?span>)

‘ideas’ ss='lgc'>ss='lgc'>--> to “animate” humans ss='lgc'>ss='lgc'>~= s cls s="trms">erots>ically s cls s="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>e the human soul<strcls cls s='strcls'>**strcls>
(ss="ppl">Plato knew this)
to s cls s="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>e us into relevant s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>s cls s="trms">morphs>ic attention<strcls cls s='strcls'>*strcls>

(ss="ppl">Deleuze and ss="ppl">Guattariss='lgc'>:) my existence is my very participation in as semblages
in order to determine what is “really” s cls s="trms">respons>sible for what ss='lgc'>[= s cls s="trms">agens>cy?span>ss='lgc'>].
-an s cls s="trms">agens>cy that doesn't belong to us (who is ‘us’ in ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengers?span>)
span>
the efficacy of as semblages (in s cls s="nms">ajayebs>)
(as semblage ss='lgc'>ss='lgc'>--> landscape ss='lgc'>[in s cls s="trms">farsis>ss='lgc'>: s>چشم اندازs> cheshm-andaz, is related not to the land but to the eyes, s cls s="trms">literas>lly meaning the projection of gazess='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 ss='lgc'>=/= touching
(lams kardan s>لمس کردنs> ss='lgc'>=/= ezhare nazar kardan s>اظهار نظر کردنs>) ss='lgc'>ss='lgc'>--> an is sue in art criticism in s cls s="nms">Irans> s>ایرانs>

ss='lgc'>[ss='at'>@s cls s="frds scrmbld">Foads>ss='lgc'>]
<strcls cls s='strcls'>**strcls>our senses are not for detached cognition but for participation<strcls cls s='strcls'>**strcls>(ss="ppl">David ss="ppl">Abram)
-“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.”
span> -“sugs cls s="trms">gests>ions offered by the sensible itself.”
span> -we never step outside the “flux of participation.”
span>

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ss='lgc'>[Thomas ss="ppl">Keenanss='lgc'>]

s cls s="trms"nttrm="already,spread">reads>ingss='lgc'>: that which happens when we cannot apply the rules ss='lgc'>ss='lgc'>--> experience of s cls s="trms">respons>sibility ss='lgc'>=/= moment of security or cognitive certainty

s cls s="trms">rhetors>ical s cls s="trms"nttrm="already,spread">reads>ing

who speaks, s cls s="trms">writs>es, and s cls s="trms"nttrm="already,spread">reads>s?span> 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 us?span>”

s cls s="trms">literas>ture, is then understood as the experience of risk, chance, the undecidable ss='lgc'>=/= pathos of resolution

(in Western ethical, political, and s cls s="trms">literas>ry traditionsss='lgc'>:) s cls s="trms">respons>sibilityss='lgc'>: a s cls s="trms">matters> of s cls s="trms">articulats>ing what is known with what is done ss='lgc'>=/= (ss="ppl">Keenanss='lgc'>:) <strcls cls s='strcls'>*strcls>s cls s="trms">respons>sibility<strcls cls s='strcls'>*strcls>ss='lgc'>: an as cls s="trms">syms>metry or an s cls s="trms">inters>ruption between the orders of cognition and action

s cls s="trms">fables> ss='lgc'>ss='lgc'>--> an exemplary <strcls cls s='strcls'>*strcls>allegory of decision<strcls cls s='strcls'>*strcls> (ss='lgc'>ss='lgc'>~ss='lgc'>~> installing or restoring subjectivity)
s cls s="trms">fables>s open s cls s="trms">abyss>sal aporiasss='lgc'>:
sts cls s="lsts lst1">•to teach ‘singularity’ it offers ‘comparison’
sts> sts cls s="lsts lst1">•to underline ‘independence’ it res cls s="trms">sorts>s to ‘neces sity’
sts>
ss='lgc'>[(the experience of) aporia ss='lgc'>=?span>ss='lgc'>=> morality, politics, s cls s="trms">respons>sibility ss='lgc'>=/= when the path is givenss='lgc'>]ss='lgc'>ss='lgc'>--> Germany is moving towards the removing of aporia ss='lgc'>[ss='lgc'><ss='lgc'>-- a general panic popular in sci-fiss='lgc'>]
(the very condition of pos sibility of) <strcls cls s='strcls'>*strcls>s cls s="trms">respons>sibility<strcls cls s='strcls'>*strcls>ss='lgc'>: a certain experience of the pos sibility of the impos sible ss='lgc'>~ aporia ss='lgc'>}ss='lgc'>ss='lgc'>==> the impos sible invention ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>*strcls>s cls s="trms">respons>sibility must be an invention<strcls cls s='strcls'>*strcls>
ss='lgc'>[-Germany's notion of lawss='lgc'>: like any idea of law, are not by themselves motivators for morality or immorality, it is really upon (human) culture to do that.ss='lgc'>]

s cls s="trms">fables> ss='lgc'>ss='lgc'>==> pos sibility of another kind of s cls s="trms"nttrm="already,spread">reads>ing ss='lgc'>ss='lgc'>--> exposure to something that breaks with the regimes of meaning and sense

politics of difficulty

...to fall back on the conceptual s cls s="trms">priors>ity of the subject, s cls s="trms">agens>cy, or identity as the grounds ss='lgc'>--✕span>ss='lgc'>ss='lgc'>--> we have politics because we have no ground

(ss="ppl">Keenan sugs cls s="trms">gests>s) “deconstruction” is not offered here as an antis cls s="trms">authors>itarian discourse, an attack on grounds, but as an attempt to think about this removal as the condition of any (political) action ss='lgc'>}ss='lgc'>ss='lgc'>~= democracy

(s cls s="trms">accords>ing to s cls s="trms">fables>s) s cls s="trms">respons>sibility begins in the bad example (ss='lgc'>ss='lgc'>--> the concept of conflict ss='lgc'>ss='lgc'>ss='lgc'>~=> the ethics and politics of s cls s="trms">respons>sibility)

ss="large lg14" stl="font-size:133%"> the clas sical subject ss='lgc'>--(the pas sage through the bad example)ss='lgc'>ss='lgc'>--> installed in its stance of s cls s="trms">respons>sibility and the safety of identity

“What is at stake in the s cls s="trms">fables> is, more than anything else, the s cls s="trms">inters>pretation and practice of s cls s="trms">respons>sibility-our exposure to calls, others, and the names with which we are constituted and which put us in s cls s="trms">questions>.” (ss="ppl">Keenan)

...practical effectivity of s cls s="trms">literas>ture

sts cls s="lsts lst1">•(for Annabel Pattersonss='lgc'>:) s cls s="trms">fables> accomplishes a speculative Aufhebung ss='lgc'>: “ss='lgc'>[...ss='lgc'>]the role of s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors> is to mediate between human consciousnes s and human survival, ss='lgc'>[and heress='lgc'>] the mind recognizes rock bottom, the irreducibly s cls s="trms">materis>al, by rejoining the s cls s="trms">animals>s, one of whom is the human body”
sts> sts cls s="lsts lst1">•(for Louis Marinss='lgc'>:) s cls s="trms">fables>ss='lgc'>: uncertain model of praxis
sts> sts cls s="lsts lst1">•(for ss="ppl">Hegelss='lgc'>: Aesop was a “mis shapen humpbacked slave” and his) s cls s="trms">fables>ss='lgc'> = witty, witzig ss='lgc'>=/= spirit, depth, insight, vision, s cls s="trms">poes>try, philosophy
sts> sts cls s="lsts lst1">•(for ss="ppl">Lacoue-Labarthess='lgc'>:) s cls s="trms">fables>ss='lgc'>: a name for the s cls s="trms">mutuals> implication and as cls s="trms">syms>metrical s cls s="trms">inters>ference of s cls s="trms">literas>ture with philosophy ss='lgc'>ss='lgc'>--> the suspension of the self-evidence of the s cls s="trms">categs>ories “s cls s="trms">literas>ture” and “philosophy” in order to use each to put the identity of the other into s cls s="trms">questions>. ss='lgc'>[to think the s cls s="trms">worlds> as s cls s="trms">fables>. Is it pos sible?span>ss='lgc'>]
sts> sts cls s="lsts lst1">•(for ss="ppl">Keenanss='lgc'>:) s cls s="trms">fables> superimposes the s cls s="trms">relations> of an addres s to the other in its singularity and in its anonymity (s cls s="trms">respons>sibility for the other) s cls s="trms">ontos> the traditional predicament of an s cls s="trms">articulats>ion between the order of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> or cognition and that of action, ethico-political or otherwise ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>*strcls>s cls s="trms">respons>sibility in Western philosophical traditionss='lgc'>: an addres s to an other<strcls cls s='strcls'>*strcls>
sts>

...the s cls s="trms">rhetors>ical event of a comparison

ss='at'>#ss='lgc'>[the theater of exampless='lgc'>]

the threat of example's s cls s="trms">exces ss>

s cls s="trms">fables>s of s cls s="trms">respons>sibility ss='lgc'>==securingss='lgc'>ss='lgc'>==> <strcls cls s='strcls'>*strcls>the morality of the subject who means<strcls cls s='strcls'>*strcls> (who can they finally be submitted to the logic of an <strcls cls s='strcls'>*strcls>evaluative destination<strcls cls s='strcls'>*strcls>)

(ss="ppl">Derrida's) mode of s cls s="trms">enuncs>iation and the s cls s="trms">literas>ry vehicle entrusted with its exemplification ss='lgc'>:
<strcls cls s='strcls'>*strcls>ss='lgc'>[...ss='lgc'>]it is sufficient to introduce, into the s cls s="trms">folds> of speech acts, a few wolves of the type (“undecidability” or “unconscious”) for the shepherd to lose track of his sheepss='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.<strcls cls s='strcls'>*strcls>
ss='lgc'>--?span>ss='lgc'>ss='lgc'>--> wolf in sheep's clothing ss='lgc'>[ss='lgc'>ss='lgc'>--> also the problem/fantasy of the “s cls s="trms">integrs>ation” project (as the space of ethics and politics)ss='lgc'>ss='lgc'>~ss='lgc'>~>(“Appearances are deceptive” ss='lgc'>ss='lgc'>==> exs cls s="trms">s cls s="trms"nttrm="cluster,club">clus>sis>on of the parasite ss='lgc'>+ identification of subjects as the task of s cls s="trms">respons>sibility); -what would mean for the German shepherd to lose track of his sheeps?span> (to go from) the s cls s="trms">fables> of <strcls cls s='strcls'>*strcls>the oriented sheeps cls s="trms">folds><strcls cls s='strcls'>*strcls> ss='lgc'>--toss='lgc'>ss='lgc'>--> the s cls s="trms">fables> of <strcls cls s='strcls'>*strcls>losing count<strcls cls s='strcls'>*strcls>ss='lgc'>]
-the vexed s cls s="trms">relations> between sheep and wolf, slave and master
span>

(my workspan> is all aboutss='lgc'>: can we please look at) some <strcls cls s='strcls'>*strcls>other<strcls cls s='strcls'>*strcls> “s cls s="trms">inters>ior of the s cls s="trms">syss>tem”
(s cls s="trms">syss>tem never has only one s cls s="trms">inters>ior ss='lgc'>[ss='lgc'>=/= conspiracyss='lgc'>: s cls s="trms">syss>tem's singular s cls s="trms">inters>iorityss='lgc'>])

sts cls s="lsts lst1">•s cls s="trms">literas>ture's (ir)s cls s="trms">respons>sibility to philosophy
sts> sts cls s="lsts lst1">•art's (ir)s cls s="trms">respons>sibility to journalism
sts>

Xanthus the philosopher decides to buy a slave, goes with his students to the slave s cls s="trms">markets>, and encounters the disfigured Phrygian Aesop (recently granted the power of speech after as sisting a priestes s of Isis and hence become too difficult for his previous master to handle). Their first exchange is exemplary, as the philosopher s cls s="trms">inters>rogates the slave in order to determine whether “he knows anything,” receives equivocal replies, and finishes by asking, “Do you want me to buy you?span>”
(Life of Aesop)

thinking s cls s="trms">fables> as s cls s="trms">languages> ss='lgc'>: ‘s cls s="trms">Fabus>la’ (s cls s="trms">narrats>ion or account), derived as it is from the Latin root ‘fari’ (to speak) and linked to the s cls s="trms">Greeks> ‘phanai’ (to speak or to say), finally implies nothing other than s cls s="trms">languages> as such

Mythos and logos, the one is not more true (or more false, deceptive, s cls s="trms">ficts>ive, etc.) than the other

(to open to the) alterity of an ungoverned s cls s="trms">figurats>ion

heross='lgc'>: the adventure of an identification that can only occur in the comparison that a s cls s="trms">fables> s cls s="trms">demands>s

Horace's dictumss='lgc'>: “with a change of names, the s cls s="trms">fables> is told about you” (a trans-subjective movement, a tropological s cls s="trms">syss>tem ss='lgc'>=/= s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors> or metonymy, )

(for ss="ppl">Nietzsche) s cls s="trms">respons>sibilityss='lgc'>: the ability to make and keep one's promisesss='lgc'> = being (able to be) held accountable (not simply by another but) als cls s="trms"nttrm="already,spread">reads>y in advance by and for oneself ss='lgc'>: to answer to oneself in the place of the other
sts cls s="lsts lst1">•ss="ppl">Nietzsche's s cls s="trms">fables> of moralityss='lgc'>: lamb &span> s cls s="trms">birds> of prey (“eagle is evil ss='lgc'>ss='lgc'>==> lambs are good”)ss='lgc'>ss='lgc'>--> ss='lgc'>[the s cls s="trms">fables> enacts the victory:ss='lgc'>] the lambs triumph in gaining the ability (and then the s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht) to hold the s cls s="trms">birds>s of prey s cls s="trms">respons>sible for doing what they do, for being what they are ss='lgc'>--claimss='lgc'>ss='lgc'>--> the strong man is fee to be weak, the s cls s="trms">birds> of prey free to be a lamb ss='lgc'>==gainss='lgc'>ss='lgc'>==> the s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht to make the s cls s="trms">birds> of prey accountable for being a s cls s="trms">birds> of prey
sts> sts cls s="lsts lst2">◦moralityss='lgc'>: a s cls s="trms">fabus>lous s cls s="trms">narrats>ive about s cls s="trms">languages> and how it gets turned (with s cls s="trms">animals>s playing its roles) into an ethical and s cls s="trms">epistems>ological s cls s="trms">syss>tem ss='lgc'>ss='lgc'>--> the medium of the exploitation (<strcls cls s='strcls'>*strcls>putting to use or the abuse of a s cls s="trms">lingus>istic pos sibility<strcls cls s='strcls'>*strcls>)
sts> sts cls s="lsts lst2">◦the s cls s="trms">inters>pretation or institution of the s cls s="trms">birds>s as subjeets (choosing, willing
sts> s cls s="trms">agens>ts) depends on a s cls s="trms">ficts>ion, a s cls s="trms">fables>ss='lgc'>: the doer is merely a s cls s="trms">ficts>ion added to the deed
ss='lgc'>==ss="ppl">Nietzschess='lgc'>ss='lgc'>==>
sts cls s="lsts lst1">•<strcls cls s='strcls'>*strcls>s cls s="trms">respons>sibilityss='lgc'>: an exploitation of a s cls s="trms">verbs>al pos sibility<strcls cls s='strcls'>*strcls>
sts> sts cls s="lsts lst1">•<strcls cls s='strcls'>*strcls>s cls s="trms">fables>ss='lgc'>: turning the merely grammatical subject into the s cls s="trms">ficts>ion of the acting<strcls cls s='strcls'>*strcls> ss='lgc'><ss='lgc'>== s cls s="trms">zoos>s cls s="trms">morphs>ism (ss='lgc'>=/= s cls s="trms">anthrops>os cls s="trms">morphs>ism)
sts>

s cls s="trms">fables> of the eagle and the raven
the s cls s="trms">storys> 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)ss='lgc'>: his prey becomes his s cls s="trms">traps>. He is captured by the shepherd, his wings are broken and taken from him, and he is given to the shepherd's s cls s="trms">childs>ren as a plaything
sts cls s="lsts lst1">•identity check
sts> sts cls s="lsts lst1">•the s cls s="trms">birds> begins the s cls s="trms">fables> without (knowing) its name
sts> sts cls s="lsts lst1">•establishment of the raven as an (ir)s cls s="trms">respons>sible s cls s="trms">agens>t, one that can be called to s cls s="trms">respons>d for itself ss='lgc'><ss='lgc'>-- an “I” has a name and a choice about its action, because it could have done otherwise
sts> sts cls s="lsts lst1">•raven's errancy consists precisely in wandering away from its name ss='lgc'><ss='lgc'>-- in the s cls s="trms">pasts> ss='lgc'>=/= now (now I know well that i am a rauen) we can act s cls s="trms">respons>sibly
sts> sts cls s="lsts lst1">•act in s cls s="trms">accords> with the fate prescribed for you by your name ss='lgc'>ss='lgc'>--> restore the proper name ss='lgc'>ss='lgc'>==> establishment of the s cls s="trms">respons>sible s cls s="trms">agens>t
sts> sts cls s="lsts lst1">•critical s cls s="trms">syss>tem of “error ss='lgc'>ss='lgc'>--> correction ss='lgc'>ss='lgc'>--> Iss='lgc'> = name” ss='lgc'>==fixss='lgc'>ss='lgc'>==> the link between the order of cognition (whether false s cls s="trms">supposs>ition or true knowls cls s="trms"nttrm="knowledge,Knowledge">edges>) &span> that of action (take a lamb / as
sts> the eagle did)
sts cls s="lsts lst1">•don't compare yourself with what you are not ss='lgc'>ss='lgc'>--> s cls s="trms"nttrm="already,spread">reads>er is you are asked to compare yourself with the raven (follow its example)
sts> ss='lgc'>}ss='lgc'>ss='lgc'>--> s cls s="trms">fables> of s cls s="trms">respons>sibilityss='lgc'> = a s cls s="trms">storys> about s cls s="trms">languages> and its ds cls s="trms"nttrm="danger,stranger">angers> (raven may be like an eagle, but it is not an eagle) ss='lgc'>ss='lgc'>--> “know your name ss='lgc'>+ do what it say” ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>*strcls>s cls s="trms">respons>sibilityss='lgc'>: the s cls s="trms">respons>se to the name by which one is called<strcls cls s='strcls'>*strcls> ss='lgc'>ss='lgc'>--> ss='thdf'>the idea that <strcls cls s='strcls'>*strcls>s cls s="trms">supposs>ing &span> knowing<strcls cls s='strcls'>*strcls> belong to one and the same homogeneous s cls s="trms">syss>tem<strcls cls s='strcls'>*strcls>

(the art of) s cls s="trms">supposs>itionss='lgc'>: disguise, false knowls cls s="trms"nttrm="knowledge,Knowledge">edges> (gues s, surmise, premise)
ss='lgc'>--orss='lgc'>ss='lgc'>--> ungovernable and unrecoverable force of <strcls cls s='strcls'>*strcls>s cls s="trms">posits>ing<strcls cls s='strcls'>*strcls> (s cls s="trms">posits>ion or ims cls s="trms">posits>ion)

(generation of the pure name in s cls s="trms">fables> of the eagle and the ravenss='lgc'>:)
non-s cls s="trms">syms>metrical movement from nameles s s cls s="trms">birds> ss='lgc'>--toss='lgc'>ss='lgc'>--> s cls s="trms">birds>les s name (a wingles s not-eagle)

why s cls s="trms">fables>s are important?span> ss='lgc'><ss='lgc'>-- others and their traces are always working within us als cls s="trms"nttrm="already,spread">reads>y, in a space and time that cannot be reduced to that of consciousnes s (or self-s cls s="trms">presens>ce)
sts cls s="lsts lst1">•profound s cls s="trms">lingus>istic or s cls s="trms">rhetors>ical complexity of the call and s cls s="trms">respons>se
sts>
the raven resounds (it does not just start talking) ss='lgc'><ss='lgc'>-- it starts with the othersss='lgc'>: eagle, wether, shepherd

Lacoue Labarthe ss='lgc'>ss='lgc'>--> identification (the self-becoming of the s s='trgt hghlght 1'href='?q=S'>Self) has always been thought as a s cls s="trms">matters> of examples (ss='lgc'>+ their appropriation) ss='lgc'>--ravenss='lgc'>ss='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 gras s without being discovered. At nightfall the shepherd shut him with the sheep in the s cls s="trms">folds> and made fast all round by blocking the entrance. Then, feeling hungry, he picked up his knife and ss cls s="trms">laughs>tered an s cls s="trms">animals> for his supper. It happened to be the wolf.
ss='lgc'>ss='lgc'>-->  a character that does not belong to one can involve one in s cls s="trms">serios>us trouble

ss='lgc'>[<strcls cls s='strcls'>*strcls>ss='lgc'>]s cls s="trms">fables>ss='lgc'>: (name of the) <strcls cls s='strcls'>*strcls>s cls s="trms">literas>ry thing<strcls cls s='strcls'>*strcls> that aime to <strcls cls s='strcls'>*strcls>teach s cls s="trms">respons>sibility<strcls cls s='strcls'>*strcls> ss='lgc'>--ss="ppl">Keenanss='lgc'>ss='lgc'>-->  self-understanding of the free subject (ss='lgc'><ss='lgc'>--s cls s="trms">fables>ss='lgc'>--we are exposed to something in s cls s="trms">languages> that troubles the pos sibility of that understanding)

ss='lgc'>[in my s cls s="trms">lecturs>e performances withss='lgc'>] s cls s="trms">fables> ss='lgc'>[I aim toss='lgc'>] offer an allegory-of uns cls s="trms"nttrm="already,spread">reads>ing, of s cls s="trms"nttrm="already,spread">reads>ing without limits and without guarantees ss='lgc'>ss='lgc'>--> freedom

governmental conceptsss='lgc'>:
sts cls s="lsts lst1">•subject
sts> sts cls s="lsts lst1">•s cls s="trms">agens>cy
sts> sts cls s="lsts lst1">•will
sts> sts cls s="lsts lst1">•choice
sts> sts cls s="lsts lst1">•freedom
sts> sts cls s="lsts lst1">•s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>hts
sts> ss='lgc'>}ss='lgc'>--deconstructionss='lgc'>ss='lgc'>-->  limitation of ethico-political s cls s="trms">respons>sibilities

for ss="ppl">Keenanss='lgc'>: <strcls cls s='strcls'>**strcls>s cls s="trms">questions> of s cls s="trms">respons>sibilityss='lgc'> = s cls s="trms">questions> of freedom<strcls cls s='strcls'>**strcls>

the free s cls s="trms">communs>ity of rational beings cannot simply be (regulatively) invoked

calculable &span> programmable law

s cls s="trms">respons>sibilityss='lgc'>: (names the predicament in which) <strcls cls s='strcls'>*strcls>coincide the neces sity/inevitability of action &span> the fais cls s="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>e of law<strcls cls s='strcls'>*strcls>

sts cls s="lsts lst1">•politics (and ethics) ss='lgc'>--namess='lgc'>ss='lgc'>--> the urgency and neces sity of a s cls s="trms">respons>se
sts> sts cls s="lsts lst1">•s cls s="trms">respons>sibility (and freedom) ss='lgc'>--namess='lgc'>ss='lgc'>--> the impos sibility of s cls s="trms">respons>se with guarantee
sts>
      ethical ss='lgc'>=/= actual
         |           |
impos sibility ss='lgc'>=/=  totality of what is

<strcls cls s='strcls'>***strcls>impos sible ss='lgc'>=/= not-pos sible<strcls cls s='strcls'>***strcls>
ss='lgc'>--ss="ppl">Derridass='lgc'>ss='lgc'>--> the impos sible occurs at every moment (that belong to the effort of s cls s="trms"nttrm="already,spread">reads>ing)

“have we not acquired the s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht to say everything?span>” (s s='trgt hghlght 1'href='?q=S'>Sade)

who s cls s="trms"nttrm="already,spread">reads>s, and how, a text addres sed to no one?span>
what status does it have?span>

ss='lgc'>[Lode Lauwaertss='lgc'>]
for ss="ppl">Blanchot s s='trgt hghlght 1'href='?q=S'>Sade (libertine aristocrat noves cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>) was the s cls s="trms">writs>er par excellence
we should think about s s='trgt hghlght 1'href='?q=S'>Sade in explicitly revolutionary terms ss='lgc'>[s s='trgt hghlght 1'href='?q=S'>Sade's work ss='lgc'>ss='lgc'>~= s cls s="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robs>espierre's Reign of Terrorss='lgc'>]
sts cls s="lsts lst1">•s s='trgt hghlght 1'href='?q=S'>Sade's ideal of s cls s="trms">socis>ety is a reactive reality (it takes form s cls s="trms">specifis>cally in reaction to something external) ss='lgc'>ss='lgc'>--> undertaken endles sly efforts against modes of s cls s="trms">socis>al organization that are based on an stable s cls s="trms">inters>nal point of reference
sts> in s s='trgt hghlght 1'href='?q=S'>Sadess='lgc'>:
stsrd cls s="lstsrd">1. selfishnes s has an s cls s="trms">ontos>logical (not a moral) meaning ss='lgc'>: ‘the es sence of manss='lgc'> = negation of the value of the other's existence’ (ss='lgc'>+ a destruction of the s cls s="trms">posits>ive meaning other people have in normal life) ss='lgc'>=/= being-for-the-other
stsrd> stsrd cls s="lstsrd">2. characters with theocentric universe (who deliver extended theological discus sions)
stsrd> stsrd cls s="lstsrd">3. blasphemous pas sages (negation of God's existence) ss='lgc'>ss='lgc'>--> s s='trgt hghlght 1'href='?q=S'>Sade’s s cls s="trms">specifis>c philosophy of s cls s="trms">naturs>e (reference to s cls s="trms">naturs>e is enough for a proper understanding of reality)
stsrd> stsrd cls s="lstsrd">4. <strcls cls s='strcls'>*strcls>every type of destruction always ultimately serves s cls s="trms">naturs>e<strcls cls s='strcls'>*strcls> ss='lgc'>ss='lgc'>--> s cls s="trms">naturs>e (by virtue of her desire for optimum production) is forced to destroy her products continuously ss='lgc'>[ss='lgc'>--thenss='lgc'>ss='lgc'>--> how to annihilates s cls s="trms">naturs>e?span>ss='lgc'>] ss='lgc'>--(es sence of s s='trgt hghlght 1'href='?q=S'>Sade's s cls s="trms">worlds>)ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>**strcls>radical negation<strcls cls s='strcls'>**strcls>
stsrd>
each individual negation involves affirmation (of the other, humanity, God, s cls s="trms">naturs>e) ss='lgc'>--ss="ppl">Blanchotss='lgc'>ss='lgc'>--> (s s='trgt hghlght 1'href='?q=S'>Sade's oeuvre =) a movement of radical negation that is nothing but its <strcls cls s='strcls'>*strcls>negative power<strcls cls s='strcls'>*strcls> (it never affirms something)

s s='trgt hghlght 1'href='?q=S'>Sadess='lgc'> = permanent resistance ss='lgc'>+ radical negation (of the other)

“nothing resembles the virtue as a great crime.”
(ss="ppl">Blanchot > s s='trgt hghlght 1'href='?q=S'>Sade)

ss="ppl">Blanchot's s cls s="trms">inters>pretation of the Terror ss='lgc'>+ French Revolution (ss='lgc'><ss='lgc'>== ss="ppl">Hegel)
revolution ss='lgc'>ss='lgc'>--> freedom (formerly s cls s="trms">situs>ated in a divine sphere) operates from a purely immanent perspective
ss='thdf'>the idea of efficacy of the freedom ss='lgc'>ss='lgc'>--> destroys what is given radically ss='lgc'>--✕span>ss='lgc'>ss='lgc'>--> old regimes
ss='lgc'>--(understood absolutely)ss='lgc'>ss='lgc'>--> s s='trgt hghlght 1'href='?q=S'>Saint-Just and s cls s="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robs>espierre s cls s="trms">demands>ed that the new French citizens lived out their pure freedom in a radical way

break free fromss='lgc'>:
sts cls s="lsts lst1">•(highly personal) pleasures
sts> sts cls s="lsts lst1">•(highly personal) affairs
sts> sts cls s="lsts lst1">•
sts>
ss="ppl">Blanchot ss='lgc'>+ s s='trgt hghlght 1'href='?q=S'>Sade ss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>*strcls>one cannot use one's freedom to establish a new political order<strcls cls s='strcls'>*strcls>
freedom not contaminated by a particular creation ss='lgc'>ss='lgc'>--> Reign of Terrorss='lgc'> = (a horrible state of) “between” the overthrow of the old &span> the establishment of the new regime
(ss='lgc'>ss='lgc'>~ss='lgc'>~> contemporary s cls s="nms">Irans>'s political state's endles s resistance)
sts cls s="lsts lst1">•endles s resistance ss='lgc'>=/= enduring constitution (ss='lgc'>ss='lgc'>~= institution)
sts> sts cls s="lsts lst1">•negation ss='lgc'>=/= affirmation
sts>
s s='trgt hghlght 1'href='?q=S'>Sade's three s cls s="trms">differens>t forms of inconveniencess='lgc'>:
stsrd cls s="lstsrd">1. cruel tableaux vivants ss='lgc'>ss='lgc'>--> emotional inconvenience
stsrd> stsrd cls s="lstsrd">2. contradictory unreasonablenes s (for example “s cls s="trms">religs>ion should be abolished  ss='lgc'>ss='lgc'>==> a republican man to be a good husband and father” ss='lgc'>+ “family should be destroyed, all women belong to all men”) ss='lgc'>ss='lgc'>--> intellectual inconvenience
stsrd> stsrd cls s="lstsrd">3. (grotesque goal of) s s='trgt hghlght 1'href='?q=S'>Sade aims at describing the whole of reality (seeking to say the last word about reality, <strcls cls s='strcls'>*strcls>to say everything<strcls cls s='strcls'>*strcls>) ss='lgc'>--ss="ppl">Blanchotss='lgc'>ss='lgc'>--> <strcls cls s='strcls'>*strcls>the fury of s cls s="trms">writs>ing<strcls cls s='strcls'>*strcls> or <strcls cls s='strcls'>*strcls>the revolt of s cls s="trms">writs>ing<strcls cls s='strcls'>*strcls> (s s='trgt hghlght 1'href='?q=S'>Sadess='lgc'> = abundant prolific s cls s="trms">exces ss>ive s cls s="trms">writs>er, <strcls cls s='strcls'>*strcls>s cls s="trms">writs>ing in an exuberant way<strcls cls s='strcls'>*strcls> ss='lgc'>[while in prison for 32 yearsss='lgc'>]) ss='lgc'>ss='lgc'>--> anesthetic inconvenience
stsrd>
ss="ppl">Blanchot's s s='trgt hghlght 1'href='?q=S'>Sadess='lgc'> = ideal s cls s="trms">writs>er
sts cls s="lsts lst1">•we should not understand s s='trgt hghlght 1'href='?q=S'>Sade's oeuvre in an intellectual way (there is no mes sage or insight)
sts> sts cls s="lsts lst2">◦disappearance of meaning in the s cls s="trms">materis>ality of s cls s="trms">languages> ss='lgc'>ss='lgc'>-->ss='lgc'>{death of content ss='lgc'>==s s='trgt hghlght 1'href='?q=S'>Saus suress='lgc'>ss='lgc'>==> ‘the signifier'ss='lgc'>}ss='lgc'>ss='lgc'>--> s cls s="trms"nttrm="already,spread">reads>ing s s='trgt hghlght 1'href='?q=S'>Sadess='lgc'> = acces sing the rough meaningles s s cls s="trms">materis>ality of s cls s="trms">languages> itself
sts> sts cls s="lsts lst1">•we should not understood s s='trgt hghlght 1'href='?q=S'>Sade's content as a reflection of an authentic self (un moi profond) ss='lgc'>ss='lgc'>--> s s='trgt hghlght 1'href='?q=S'>Sade as a person disappears into the background
sts> sts cls s="lsts lst2">◦we should not understood his s cls s="trms">writs>ing as an s cls s="trms">instrus>ment he uses to expres s content ss='lgc'>ss='lgc'>--> ‘s cls s="trms">languages>ss='lgc'> = an independent reality’ (ss='lgc'>=/= s s='trgt hghlght 1'href='?q=S'>Sade as a master of s cls s="trms">languages>)
sts>
(ss="ppl">Hegel and) ss="ppl">s s='trgt hghlght 1'href='?q=S'>Sartre ss='lgc'>ss='lgc'>--> s cls s="trms">literas>ry works must be engaged and should expres s the s cls s="trms">authors>'s involvement with reality
(for ss="ppl">s s='trgt hghlght 1'href='?q=S'>Sartress='lgc'>:) s cls s="trms">writs>erss='lgc'>: someone who thinks about the
current course of the s cls s="trms">worlds> and who wants to change the s cls s="trms">worlds> with his s cls s="trms">literas>ture
ss='lgc'>ss='lgc'>--> “s cls s="trms">languages>ss='lgc'> = a loaded gun” (s cls s="trms">literas>ture should be understood by reference to the mes sage)
ss='lgc'>=/= Alain s cls s="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robs>be-Grillet, Jean Ricardou, Eugène Ionesco
ss='lgc'>=/= s s='trgt hghlght 1'href='?q=S'>Sade > ss="ppl">Blanchotss='lgc'>: s cls s="trms">writs>ing need to bring the s cls s="trms"nttrm="already,spread">reads>er in touchwith the s cls s="trms">materis>ality and the autonomy of s cls s="trms">languages>

we never s cls s="trms"nttrm="already,spread">reads> just once

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

s s='trgt hghlght 1'href='?q=S'>Sade ss='lgc'>--ss="ppl">Blanchotss='lgc'>ss='lgc'>--> search of a new lucidity (pursued by clear as sured decisive aifrmatiom ss='lgc'>=/= s cls s="trms">inters>rogatory mode)

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ss='lgc'>[Dss='lgc'>+Gss='lgc'>]

the s cls s="trms">inters>section of concrete forms ss='lgc'>ss='lgc'>==> abstract figure
ss='lgc'>[bringing objects close to each other produces s cls s="trms">storys><strcls cls s='strcls'>*strcls>ss='lgc'>]

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my engagement with other s cls s="nms">apas ss> participants, a form of critique as part of an ‘s cls s="trms">ecologs>y of practice’ (ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengers)
-what are the s cls s="trms">questions>s (i could ask) that make you the most s cls s="trms">articulats>e?span>
span> -to feel what s cls s="trms">questions>s, pas sions, modes of attention animate one another
span> -to find yourself moved by their concerns
span> -what we s cls s="trms">articulats>e with our bodies?span> ss='lgc'>ss='lgc'>--> what do our s cls s="trms">gests>ures mean?span>
span> -what do they activate?span> ss='lgc'>ss='lgc'>ss='lgc'>ss='lgc'>----> they don't always enact a precise s cls s="trms">languages> ss='lgc'>--(rather)ss='lgc'>ss='lgc'>--> s cls s="trms">gests>ures as organs for feeding, feeling, and grasping<strcls cls s='strcls'>***strcls>
span> -(sensing) the s cls s="trms">trajects>ories, moods, and intensities the other s cls s="nms">apas ss> participants get caught up in, attached to, inhabit, to catch you in your acts,
span> (why knowing together?span>) <strcls cls s='strcls'>**strcls>s cls s="trms">worlds>s come together through collective action and how they attract, repel, enroll, animate, and ins cls s="trms">cites> (tahrik s>تحریکs>, eghva s>اغواs>) us. ss='lgc'>[...ss='lgc'>] s cls s="trms">worlds>s are “lived ss='lgc'>[coms cls s="trms">posits>ionsss='lgc'>] with tempos, sensory knowls cls s="trms"nttrm="knowledge,Knowledge">edges>, orientations, transmutations, habits, rogue force fields.” (ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stewart)
-(engaging) in a form of critique that detour into descriptive eddies (s>گرداب کوچک مخالفs>) and attach to s cls s="trms">trajects>ories
span> -(through this i am making myself s cls s="trms">inters>ested in) what (theoretical, philosophical, artistic,) s cls s="trms">storys>telling, as one <strcls cls s='strcls'>***strcls>consequential practice<strcls cls s='strcls'>***strcls> among many, make pos sible in the collective task of building and sustaining livable s cls s="trms">worlds>s ss='lgc'>ss='lgc'>ss='lgc'>ss='lgc'>----> taking texts as s cls s="trms">worlds>s, taking people as s cls s="trms">worlds>s
span> -(when talking about your project) you are teaching me what makes you move. ss='lgc'>ss='lgc'>--> that means i need to learn how to be s cls s="trms">affects>ed s cls s="trms">differens>tly (other than my own projects terms) in order to s cls s="trms">affects> (others) s cls s="trms">differens>tly ss='lgc'>[ss='at'># my bow and arrow s cls s="trms">inters>ventionss='lgc'>] ss='lgc'>ss='lgc'>ss='lgc'>---- to give intense attention to your s cls s="trms">gests>ures (expres sing desires, expectations, s cls s="trms">affects>s) and to s cls s="trms">respons>d to them in remarkable way.
span>

critical hedonism (ss="ppl">ss="ppl">s cls s="trms"nttrm="search">Arches>r)
ss='lgc'>ss='lgc'>--> refusal of the “s cls s="trms">embods>ied s cls s="trms">anxis>ety”

s cls s="trms">affects>ive economies (ss="ppl">Ahmed)
ss='lgc'>ss='lgc'>--> which s cls s="trms">affects>ive economies animate our own bodies as scholars/artist/... and as people

(asking) is this practice good for the subjects involved?span>
ss='lgc'>ss='lgc'>--> we create (involuntary) s cls s="trms">differens>ces, the s cls s="trms">questions> is, is the s cls s="trms">worlds> enriched by these s cls s="trms">differens>ces?span> (by s cls s="frds">s s='trgt hghlght 1'href='?q=S'>Sinas>, s cls s="frds scrmbld">Xiris>, s cls s="frds scrmbld">Aelas>, etc.)
-(also be careful with) “s cls s="trms">differens>ces as raw s cls s="trms">materis>al” in a “delocalized cultural capitalism (geopolitics of knowls cls s="trms"nttrm="knowledge,Knowledge">edges>)” ss='lgc'>--(s cls s="frds scrmbld">Renans> in conversation with ss="ppl">Peran)ss='lgc'>ss='lgc'>--> “s cls s="trms">inters>nal colonialism,” “local s cls s="trms">differens>ce as an object of study and raw s cls s="trms">materis>al,” and “cooptation of s cls s="trms">imagis>nation in the s cls s="trms">networks>s of information-connection.”
span> -(looking for other s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>s of) alignments ss='lgc'>=/= operational references to co-production
span> (ss="ppl">Marti ss="ppl">Peran) “The surplus of images has reached the maximum degree of pollution. In turn, the planetary connection ensures the exchange of images regardles s of the visual regimes from which they come from. Images no longer speak anywhere. In this s cls s="trms">situs>ation, the political task is to return to the s cls s="trms">lingus>istic battlefield. It won't be pos sible to do things s cls s="trms">differens>tly if we do not start talking s cls s="trms">differens>tly. The most urgent imperative is a s cls s="trms">languages> inventivenes s.”

(atomism)
-constant and precarious self-management of molecular projects in a horizon-les s future
span> -artists in the operation of self-making ourselves
span>

ss='at'>#the image i made for ss="ppl">s s='trgt hghlght 1'href='?q=S'>Sohrevardi; allegory of ss="ppl">s s='trgt hghlght 1'href='?q=S'>Sohrevardi; the image's discursive architecture and its diverse inventivenes s; (being careful with being) seductive in s cls s="trms">stags>ing diversity; ss='lgc'>ss='lgc'>--> “an s cls s="trms">ecologs>y of monologues”?span> (s cls s="frds scrmbld">Renans>);
-“The monologue is a s cls s="trms">lingus>istic space freed from negotiation.” ss='lgc'>[...ss='lgc'>]  “Now, it seems that everything could be solved by the universal application of mediation, participation, collaboration proces ses ss='lgc'>[etc.ss='lgc'>] without realizing that this entails the strengthening of the s cls s="trms">socis>al cohesion model that becomes universally ins cls s="trms">s cls s="trms"nttrm="cluster,club">clus>sis>ve.” ss='lgc'>[...ss='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.” (ss="ppl">Peran)
span>
how can i stop and resist “self-exploitation”?span> ss='lgc'>ss='lgc'>--> instead of thinking about transindividualism and commons, etc.

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

(ss="ppl">Marti ss="ppl">Peran)
a minority that wishes to be a majority
the s cls s="trms">semios>tic body disciplined to daily exercise and beautification
fatigue, unlike melancholy's pas sivity, 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”
s cls s="trms">obligs>ed to make countles s small decisions in all areas
subject mixed up with the inces sant movement of its own alienation
<strcls cls s='strcls'>*strcls>hyperactive life ss='lgc'>ss='lgc'>--> poverty of experience<strcls cls s='strcls'>*strcls>
the banality of “i Like”
(maybe s cls s="trms">inters>esting for s cls s="frds scrmbld">Lauras>ss='lgc'>:) <strcls cls s='strcls'>*strcls>fatigue<strcls cls s='strcls'>*strcls> is the instant of stopping and pausing ss='lgc'>[of exercise and beautificationss='lgc'>] (after which a diversity might be pos sible)
ss='lgc'>[<strcls cls s='strcls'>*strcls>ss='lgc'>]fatiguess='lgc'>: capable tirednes s ss='lgc'>ss='lgc'>--> politicizes discomfort
ss='lgc'>[ss='at'>#we are in the domain of pas sivity, disappearance and inactionss='lgc'>]
ss="ppl">Peran sugs cls s="trms">gests>s a s cls s="trms">posits>ion 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 mobilization?span>”
“we are left with just the option of making an index, a collection of trails and marks ss='lgc'>[...ss='lgc'>]”
sundayss='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” (ss="ppl">Peran)
<strcls cls s='strcls'>*strcls>freedom of action for self-realization<strcls cls s='strcls'>*strcls> ss='lgc'>ss='lgc'>--> unstoppable egocentric machine
space of perpetual connection (ss='at'>@ERG's website)
(pseudo) s cls s="trms">communs>icative action by way of s cls s="trms">techns>ological devices ss='lgc'>ss='lgc'>--> camouflaged alienation
“The promise of self-realization and the s cls s="trms">demands> for visibility organize the mobilization of desire, turning it into work.”

do we need to s cls s="trms">formus>lize and formalize our uncomfortable concerns and experiences?span>
ss='at'>@s cls s="nms">apas ss>, artist research

i want to <strcls cls s='strcls'>*strcls>give connections<strcls cls s='strcls'>*strcls>

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ss='at'>#semester/seminar on destruction
-care, suffer, fubar,
span> ss='lgc'>[fubarss='lgc'>: “fucked up beyond all recognition"ss='lgc'>--a term from veterans returning to the United s s='trgt hghlght 1'href='?q=S'>States in 1960sss='lgc'>]

ss='at'>#semester on Hojum
(surge,) on performance, media, sculpture, and surplus
Hojum has to do with the hojum (ss='lgc'>ss='lgc'>~=?span> ‘bodies’) of people to get in front of the line, the hojum of enemy, of friend, of information, also ins cls s="trms"nttrm="cluster,club">clus>des the ps cls s="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>al form of ‘hajm’ (s>حجمs>)

ss='at'>#seminar on the s cls s="trms">histos>ry of s cls s="trms">translats>ion
archaeology, s cls s="trms">inters>pretation, spaces of difficult s cls s="trms">translats>ion, s cls s="trms"nttrm="already,spread">reads>ing out of time, s cls s="trms">techns>ology and transformational studies, s cls s="trms">semios>tics, s cls s="trms">poes>try, s cls s="trms">writs>ing,

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ss='at'>#on s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Situs>ated Knowls cls s="trms"nttrm="knowledge,Knowledge">edges>s
-approach the text by creating intensity and my own partial perspective
span> -the elephant parable (against it)
span> -objectivity (diss cls s="trms">embods>ied view from nowhere)
span> -neutrality (biologically insane)
span> -marked people (my own s cls s="trms">storys>)
span> -s cls s="trms">situs>atednes s of the s cls s="trms">situs>ated
span> -The cyborg is a figure in which s cls s="trms">situs>atednes s makes pos sible adventures with the beyond.
span> -globalization-as-s cls s="trms">situs>atednes sss='lgc'>: global is precisely space/place/time/s cls s="trms">situs>ation
span> -the figure of the so-called s cls s="trms">scies>ntist gathered around certain s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>s since the begining of the 17th cebtury, namely ‘objectivity’ and all its related adjectivesss='lgc'>: neutrality, perspective, universality, diss cls s="trms">embods>iment (for certain race and sex), etc.
span> -s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>s create perspectives ss='lgc'>[the view that looks at blind men looking at the elephantss='lgc'>]
span> -s cls s="trms">situs>atednes s is s cls s="trms">differens>t than ‘s cls s="trms">posits>ionality’ss='lgc'>: a way of s cls s="trms">syss>tematic error correction
span> -(resolving) s cls s="trms">specifis>city of vision ss='lgc'>ss='lgc'>--> s cls s="trms">scies>ntific objectivity (is achievable)
span> -ss="ppl">ss="ppl">Haraway expres ses her informed dis satisfaction with (the s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>physs>ical substrate that supports) ‘s cls s="trms">socis>al constrctivism’ and ‘traditional realism’ ss='lgc'>ss='lgc'>--> res cls s="trms">presens>tationas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> belief in the power of the words to mirror preexisting s cls s="trms">phenomens>a. they both believe that s cls s="trms">scies>ntific knowls cls s="trms"nttrm="knowledge,Knowledge">edges> (in its res cls s="trms">presens>tational formatsss='lgc'>: theoretical concepts, graphs, particle tracks, photographic images, etc.) mediates our acces s to the s cls s="trms">materis>al s cls s="trms">worlds>, whether it res cls s="trms">presens>ts “s cls s="trms">naturs>e” or “objects” of s cls s="trms">scies>nce both groups are subscribed to res cls s="trms">presens>tationalism.
span> focus on the s cls s="trms">naturs>e and production of s cls s="trms">scies>ntific knowls cls s="trms"nttrm="knowledge,Knowledge">edges> ss='lgc'>--(shift to s cls s="trms">scies>nce studies)ss='lgc'>ss='lgc'>--> dynamics of the actual practice of s cls s="trms">scies>nce ss='lgc'>}ss='lgc'>ss='lgc'>--> on ongoing pattern of s cls s="trms">situs>ated activity

-(diss cls s="trms">embods>ied s cls s="trms">scies>tific) objectivityss='lgc'>: that only certain people are allowed to have no body (Gender, race, etc.) and that high s cls s="trms">scies>nce in practice is not acting on texts cls s="trms">books> objectivity at all.
span>
absent referents, deferred signifieds, split subjects, and the endles s play of signifier

ss="ppl">ss="ppl">Haraway is feeling nervous with two views on objectivityss='lgc'>:
(1)the ‘s cls s="trms">socis>al constructionist’ view on thisss='lgc'>: getting to know the s cls s="trms">worlds> ‘effectively’ by practicing the s cls s="trms">scies>nces ss='lgc'>ss='lgc'>--> knowls cls s="trms"nttrm="knowledge,Knowledge">edges> is knowls cls s="trms"nttrm="knowledge,Knowledge">edges>-game (on an agonistic power field) ss='lgc'>ss='lgc'>==> s cls s="trms">scies>nce is s cls s="trms">rhetors>ic ss='lgc'>: artifacts and facts are parts of the powerful art of s cls s="trms">rhetors>ic ss='lgc'>ss='lgc'>~=  practice is persuasion. ss='lgc'>{this view will use the nasty tools of s cls s="trms">semios>logy and deconstruction to insist on the s cls s="trms">rhetors>ical s cls s="trms">naturs>e of truth.ss='lgc'>} ss='lgc'>ss='lgc'>--> ss="ppl">ss="ppl">Haraway calls this ‘The imagery of force fields’ (also an imagery of high-tech military fields and of automated academic battlefields) ss='lgc'>{will to powerss='lgc'>} (for s cls s="frds scrmbld">Luizas>)
s cls s="trms">epistems>ological electroshock therapy
(feminists protecting their) sense of collective s cls s="trms">histos>rical subjectivity and s cls s="trms">agens>cy and our “s cls s="trms">embods>ied” accounts of the truth ss='lgc'>ss='lgc'>--> these are just excuse not to learn
(2)Humanistic ss="ppl">Marxism (structuring theory about the domination of s cls s="trms">naturs>e in the self-construction of man) (ss='lgc'>[young ss="ppl">Marx, influenced by ss="ppl">Feuerbach ss='lgc'>=/= ss="ppl">Hegelian idealism, saying that:ss='lgc'>] man's es sential s cls s="trms">naturs>e is that of a free producer, freely reproducing their own conditions of life ss='lgc'>[ss='lgc'>--howeverss='lgc'>ss='lgc'>--> under capitalism individuals are alienated from their productive activity, etc.ss='lgc'>])

ss='lgc'>ss='lgc'>--> “chance for life”

s cls s="trms">scies>ncess='lgc'>: Global s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Syss>tem, universal knowls cls s="trms"nttrm="knowledge,Knowledge">edges> ss='lgc'>ss='lgc'>--> s cls s="trms">translats>ion, convertibility, mobility
of meanings, and universality

money in capitalism ss='lgc'>ss='lgc'>~= reductionism in s cls s="trms">scies>nce

...when we are talking about genes, s cls s="trms">socis>al clas ses, elementary particles, genders, races, or texts

<strcls cls s='strcls'>*strcls>visionss='lgc'>: a sensory s cls s="trms">syss>tem that has been used leap out of the marked body ss='lgc'>ss='lgc'>==> a gaze from nowhere
-“Vision is always a s cls s="trms">questions> of the power to seess='lgc'>--and perhaps of the violence implicit in our visualizing practices”
span> -also, the visual s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors> allows one to go beyond fixed appearances, which are only the end products. The s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors> invites us to investigate the varied s cls s="trms">apparatuss>es of visual production (ins cls s="trms"nttrm="cluster,club">clus>dingss='lgc'>: the prosthetic s cls s="trms">techns>ologies s cls s="trms">inters>faced with our biological eyes and brains.)
span>
ss="large lg10" stl="font-size:125%"> unmarked bodyss='lgc'>: the power to see and not be seen
objectivity in s cls s="trms">scies>ntific and s cls s="trms">techns>ological, late-industrial, militarized, racist, and male-dominant s cls s="trms">socis>eties

(she asks forss='lgc'>:)
“s s='trgt hghlght 1'href='?q=S'>So, I think my problem, and “our” problem, is how to have s cls s="trms">simultans>eously an account of radical s cls s="trms">histos>rical s cls s="trms">contingens>cy for all knowls cls s="trms"nttrm="knowledge,Knowledge">edges> claims and knowing subjects, a critical practice for recognizing our own “s cls s="trms">semios>tic s cls s="trms">techns>ologies” for making meanings, and a no-nonsense commitment to faithful accounts of a “real” s cls s="trms">worlds>, one that can be partially shared and that is friendly to earthwide projects of s cls s="trms">finits>e freedom, adequate s cls s="trms">materis>al abundance, modest meaning in suffering, and limited happines s.”

ss="ppl">ss="ppl">Haraway asks for an s cls s="trms">embods>ied objectivity that is able of accommodating <strcls cls s='strcls'>*strcls>paradoxes<strcls cls s='strcls'>*strcls> ss='lgc'>ss='lgc'>--> ‘s cls s="trms">situs>ated knowls cls s="trms"nttrm="knowledge,Knowledge">edges>s’
-what does she mean when she says “All components of the desire are paradoxical and ds cls s="trms"nttrm="danger,stranger">angers>ous, and their combination is both contradictory and neces sary.”
span>
(s cls s="trms">instrus>ments of visualization in multinationas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>, posts cls s="trms">moderns>ist culturess='lgc'>:) diss cls s="trms">embods>iment ss='lgc'>: to distance to know
the visualizing s cls s="trms">techns>ologies (ss='lgc'>ss='lgc'>--> my amazon project)

a s cls s="trms">pervs>erse vision that has produced ‘s cls s="trms">techns>o-s cls s="trms">monsts>ers’ (what does she mean by that?span>)
ss='lgc'>ss='lgc'>--> second birthing?span> transcendence?span>
ss='lgc'>[the frankenstein's s cls s="trms">techns>o-s cls s="trms">monsts>ers, is modeled after who?span> and who is modeled after it?span> wondrously, murderously walking around...ss='lgc'>]
(‘second-birthing’ss='lgc'>: one of the deadly s cls s="trms">storiess> of killingss='lgc'>: in the first-birthing we have merely birth to the earthly soil from the woman, and then the achievement of the tragically self-realized purpose of tragic consiousnes s, concretized and distilled by ss="ppl">s s='trgt hghlght 1'href='?q=S'>Sartre) “dire myths of self-birthing”... ss='lgc'>ss='lgc'>--> we must resist the s cls s="trms">storiess> of guilt laden knowls cls s="trms"nttrm="knowledge,Knowledge">edges> and consciousnes s

unrestricted vision
s cls s="trms">presens>ted as utterly transparent

<strcls cls s='strcls'>***strcls>particularity and s cls s="trms">embods>iment (of all vision) ss='lgc'>[not neces sarily organicss='lgc'>]
usable and not innocent

“We need to learn in our bodies, endowed with primate color and stereoscopic vision, how to attach the objective to our theoretical and political scanners in order to name where we are and are not, in dimensions of mental and physical space we hardly know how to name.”

‘partial perspective’ (what does she mean?span>)
ss='lgc'>ss='lgc'>==> become answerable for what we learn how to see. (Helen ss="ppl">Verranss='lgc'>: accountability; ss="ppl">Isabelle ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengersss='lgc'>: milieu thinking; ss="ppl">ss="ppl">Latourss='lgc'>: ground;)
(partial way of organizing s cls s="trms">worlds>)
unlocatable ss='lgc'>=?span> irs cls s="trms">respons>sible (knowls cls s="trms"nttrm="knowledge,Knowledge">edges> claims)
partial ss='lgc'>ss='lgc'>--> pos sibility of webs of connectionsss='lgc'>: solidarity in politics and shared conversations in s cls s="trms">epistems>ology
-to uns cls s="trms">folds> the problem of relativismss='lgc'>: ‘the elephant parable’ promis ses seeing equally and fully. “equality” of s cls s="trms">posits>ioningss='lgc'>: relativism (another “god trick”) (!ss='lgc'>=/= single-vision, totalization) ss='lgc'>=/= partial locatabless='lgc'>] ss='lgc'>[mythic cartoon of ps cls s="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurs>alismss='lgc'>] ss='lgc'>[myth of exact knowls cls s="trms"nttrm="knowledge,Knowledge">edges>s, dream of perfectly known, and politics of closuress='lgc'>] ss='lgc'>ss='lgc'>--> s cls s="trms">posits>ioning is at stake here
span>
“all eyes, ins cls s="trms"nttrm="cluster,club">clus>ding our own organic ones, are active perceptual s cls s="trms">syss>tems, building on s cls s="trms">translats>ions and s cls s="trms">specifis>c ways of seeing”

how to see ‘faithfully’... (what does she mean by that?span>)

appropriating the vision of the les s powerfulss='lgc'>:
to see from the peripheries
to see from the depths

...this not unproblemat (why she uses double negation so often?span>)

“But how to see from below is a problem requiring at least as much s cls s="trms">skils>l with bodies and s cls s="trms">languages>, with the mediations of vision, as the ‘highest’ s cls s="trms">techns>os cls s="trms">scies>ntific visualizations.”

“s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Scies>nce has been utopian and visionary from the start; that is one reason “we” need it.” (what does she mean?span>)
(“utopian,” “visionary,” other old s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>s in s cls s="trms">scies>nce)

“Pas sionate detachment” requires more than ‘acknowls cls s="trms"nttrm="knowledge,Knowledge">edges>d and self-critical’ partiality. (being acknowls cls s="trms"nttrm="knowledge,Knowledge">edges>d and self-critical is not enough!!! how deos she mean?span>)
-‘perspective’ can never be known in advance ss='lgc'>ss='lgc'>--> knowls cls s="trms"nttrm="knowledge,Knowledge">edges> potent for constructing s cls s="trms">worlds>s les s organized by axes/axis of domination
span> -One cannot “be” either a cell or moleculess='lgc'>--or a woman, colonized person, laborer, and so on. ‘pas sionate detachment’ is about the impos sibility of entertaining innocent “identity” politics ss='lgc'>: seeing from their perspective in order to see well.
span> -problem with “s cls s="trms">posits>ionality”ss='lgc'>: ss='lgc'>{testimony from the s cls s="trms">posits>ion of ‘oneself'ss='lgc'>} We are not immediately s cls s="trms">presens>t to ourselves and the self is as sumed finished and whole simply there and os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>inal and its (grounding) knowls cls s="trms"nttrm="knowledge,Knowledge">edges> is organized around the imagery of vision ss='lgc'>--✕span>ss='lgc'>ss='lgc'>--> s s='trgt hghlght 1'href='?q=S'>Self-knowls cls s="trms"nttrm="knowledge,Knowledge">edges> requires a s cls s="trms">semios>tic-s cls s="trms">materis>al s cls s="trms">techns>ology to link meanings and bodies. <strcls cls s='strcls'>***strcls>s s='trgt hghlght 1'href='?q=S'>Self-identity is a bad visual s cls s="trms">syss>tem<strcls cls s='strcls'>***strcls> ss='lgc'>ss='lgc'>--> ‘s cls s="trms">posits>ionality’ (meaningss='lgc'>: ‘acknowls cls s="trms"nttrm="knowledge,Knowledge">edges>d and self-critical’ partiality) ss='lgc'>[at best showing in which ways one is not unmarkedss='lgc'>] is therefore insufficient. ss='lgc'>{Identity, ins cls s="trms"nttrm="cluster,club">clus>ding self-identity, does not produce s cls s="trms">scies>nce!ss='lgc'>}
span> -instead we need a <strcls cls s='strcls'>*strcls>split and contradictory self<strcls cls s='strcls'>*strcls> (one who can s cls s="trms">inters>rogate s cls s="trms">posits>ionings and be accountable) ss='lgc'>[ss='lgc'>ss='lgc'>~ss='lgc'>~/?span>-> shath s>شطحs> (ss='lgc'>=/= shar’ s>شرعs>, or even sharh s>شرحs>?span>), shathiat (s>شطحیاتs>) in Tasavof (s>تصوفs>), rend s>رندs>, rendane s>رندانهs>ss='lgc'>]
span> -so, instead of “being” she proposes “splitting”ss='lgc'>: heterogeneous multiplicities that are s cls s="trms">simultans>eously salient and incapable of being squashed into isos cls s="trms">morphs>ic slots or cumulative s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>s. ss='lgc'>ss='lgc'>--> The knowing self is partial in all its guises, never finished, never whole, stitched together imperfectly ss='lgc'>[that is what she means by ‘split'ss='lgc'>] ss='lgc'>ss='lgc'>==>  join with another (without claiming to ‘be’ another) ss='lgc'>{if i am allowed i can map ss="ppl">ss="ppl">Haraway's “partiality” s cls s="trms">ontos> ss="ppl">Deleuze's “s cls s="trms">schizos>phrenia” ss='lgc'>ss='lgc'>--> s cls s="trms">Greeks> for “split brain”  (Jonathan ss="ppl">ss="ppl">Crary, s s='trgt hghlght 1'href='?q=S'>Suspensions of Perception, p.38) s cls s="trms">Accords>ing to Beuler, “The selectivity which normal attention exercises among the sensory impres sions can be reduced to zero, so that almost anything is recorded that reaches the senses.” One reason for the admiration which ss="ppl">Deleuze and ss="ppl">Guattari profes sed for the s cls s="trms">schizos>phrenic must lie in this complete lack of inhibition (khod-dari s>خودداریs>).ss='lgc'>} (a confusion of voice and sight, rather than clear and distinct ideas) (ss='lgc'>[to discriminate mes sage types:ss='lgc'>] <strcls cls s='strcls'>*strcls>to confuse s cls s="trms">literas>l and s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>ical<strcls cls s='strcls'>*strcls>, the s cls s="trms">schizos>phrenic either does not know his s cls s="trms">respons>ses are s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>ical or cannot say so ss='lgc'>ss='lgc'>--> the breakdown of his s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>s cls s="trms">communs>icative s cls s="trms">syss>tem ss='lgc'>: does not know what kind of mes sage a mes sage is ss='lgc'>ss='lgc'>--> the s cls s="trms">schizos>phrenic looks for hidden meanings everywhere (as suming everything is s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>ical) or tend to accept every mes sage as s cls s="trms">literas>l) (ss="ppl">Lacanss='lgc'>: s cls s="trms">schizos>phreniass='lgc'>: breakdown in the signifying chain of s cls s="trms">languages> ss='lgc'>ss='lgc'>==> experience of pure s cls s="trms">materis>al signifiers ss='lgc'>[ss='lgc'><ss='lgc'>-- personal identity is the effect of the temporal unification of s cls s="trms">pasts> and future with one's s cls s="trms">presens>t, and that such an active temporal unification is itself a function of s cls s="trms">languages>.ss='lgc'>])
span>
subjectivity is multidimensional ss='lgc'>ss='lgc'>==> vision is multidimensional

(an s cls s="trms">instrus>ments of visionss='lgc'>:) optics ss='lgc'>: politics of s cls s="trms">posits>ioning ss='lgc'>ss='lgc'>--> one ss='thdf'>example of optical illusionss='lgc'>: rationality (projected from nowhere comprehensivel)

(some perspective are more guilty ss='lgc'>: master point of view)
No one ever accused the God of monotheism of objectivity, only of ins cls s="trms">differens>ce. The god trick is self-identical, and we have mistaken that for creativity and knowls cls s="trms"nttrm="knowledge,Knowledge">edges>, omnis cls s="trms">scies>nce even. (self-identical ss='lgc'>[having self identityss='lgc'>] ss='lgc'>=/=! creativity/knowls cls s="trms"nttrm="knowledge,Knowledge">edges>)

s cls s="trms">Techns>ologyss='lgc'>: s cls s="trms">skils>led practices. (How to see?span> Where to see from?span> and so on.)

ss='at'>@s cls s="frds scrmbld">s s='trgt hghlght 1'href='?q=S'>Sanas>, ‘observation’ and ‘s cls s="trms">techns>ologies of s cls s="trms">posits>ioning’

how to see?span>
the s cls s="trms">scies>nce s cls s="trms">questions> in military
the s cls s="trms">scies>nce s cls s="trms">questions> in colonialism
the s cls s="trms">scies>nce s cls s="trms">questions> in capitalism
the s cls s="trms">scies>nce s cls s="trms">questions> in feminism
...

master theory ss='lgc'>=/= webbed accounts
(what does she mean when she dichotomises theory and account?span>)
instead of (creating and mastering) ‘theory’ she proposes webbing ‘accounts’<strcls cls s='strcls'>***strcls>
-‘webs’ can have the property of being s cls s="trms">syss>tematic
span> s cls s="trms">syss>tematicss='lgc'>: deep filaments and tenacious tendrils into time, space, and consciousnes s. s cls s="trms">syss>tems are dimensions of s cls s="trms">worlds> s cls s="trms">histos>ry.

she sugs cls s="trms">gests>s to be accountable for (the intricacies of) visualization s cls s="trms">techns>ologies in which we are embedded that we will find s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>s and means for understanding
and s cls s="trms">inters>vening in the <strcls cls s='strcls'>*strcls>patterns of objectification<strcls cls s='strcls'>*strcls> in the s cls s="trms">worlds>.
ss='lgc'>ss='lgc'>--> politics and s cls s="trms">epistems>ologies of location, s cls s="trms">posits>ioning, and s cls s="trms">situs>ating
partiality ss='lgc'>=/= universality
<strcls cls s='strcls'>*strcls>partialityss='lgc'>: view from a body, always a complex, contradictory, <strcls cls s='strcls'>*strcls>structuring, and structured body<strcls cls s='strcls'>*strcls> (what does she mean by ‘structuring and structured body’?span>)

ss='lgc'>--the s cls s="trms">scies>nces and politics of s cls s="trms">inters>pretation, s cls s="trms">translats>ion, stuttering, and the partly understood.

<strcls cls s='strcls'>*strcls>Feminismss='lgc'>: critical vision ss='lgc'>==(consequent upon)ss='lgc'>ss='lgc'>==> a critical s cls s="trms">posits>ioning in unhomogeneous gendered s cls s="trms">socis>al space.

location ss='lgc'>ss='lgc'>--> vulnerability ss='lgc'>ss='lgc'>~ss='lgc'>~> (full of limits and contras cls s="trms">dictis>ons)

“rational” knowls cls s="trms"nttrm="knowledge,Knowledge">edges> ss='lgc'>: to be free from s cls s="trms">inters>pretation, to be free from being res cls s="trms">presens>ted ss='lgc'>: to be fully self-contained (ss='lgc'>~ fully formalizable)
-no! let's make Rational Knowls cls s="trms"nttrm="knowledge,Knowledge">edges> a proces s of ongoing critical s cls s="trms">inters>pretation among “fields” of s cls s="trms">inters>preters and des cls s="trms">cods>ers ss='lgc'>ss='lgc'>--> a power-sensitive conversation
span> -accountability and s cls s="trms">respons>sibility for s cls s="trms">translats>ions
span>
. s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Situs>ated knowls cls s="trms"nttrm="knowledge,Knowledge">edges>s are about s cls s="trms">communs>ities, not about isolated individuals
(pinocchio and geppetto parable)

objectivityss='lgc'> = s cls s="trms">posits>ioned rationality
ss='lgc'>=/= images of escape and transcendence of limits (filled in Hollywood and sci)

faithfulnes s of our accounts to a “real s cls s="trms">worlds>” (no s cls s="trms">matters> how mediated for us and no s cls s="trms">matters> how complex and contradictory these s cls s="trms">worlds>s may be)

s s='trgt hghlght 1'href='?q=S'>Sex is “resourced” for its res cls s="trms">presens>tation as gender, which “we” can control

s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Situs>ated knowls cls s="trms"nttrm="knowledge,Knowledge">edges>s require that the object of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> be pictured as an actor and s cls s="trms">agens>t
-which version of “realism” is she argueing for?span>
span>
“ss='lgc'>[...ss='lgc'>] we are not in charge of the s cls s="trms">worlds>. We just live here and try to strike up noninnocent conversations by means of our prosthetic devices, ins cls s="trms"nttrm="cluster,club">clus>ding our visualization s cls s="trms">techns>ologies.”

in the rich feminist practice in s cls s="trms">scies>nce (more than anywhere else) pas sive s cls s="trms">categs>ories of objects of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> are “activated”

The biological female peopling ss='lgc'>: When female “sex” has been so thoroughly retheorized and revisualized that it emerges as practically indistinguishable from “mind,” ss='lgc'>ss='lgc'>--> the ‘s cls s="trms">differens>ce’ is theorized biologically as s cls s="trms">situs>ational, not intrinsic, (at every level from gene to foraging pattern, thereby fundamentally changing the biological politics of the body.)
-(exampless='lgc'>: ss="ppl">Emily ss="ppl">Martin)
span>

points in s s='trgt hghlght 1'href='?q=S'>SKss='lgc'>:
stsrd cls s="lstsrd">1-s cls s="trms">finits>e partial perspectives
stsrd> stsrd cls s="lstsrd">2-split and contradictory self
stsrd> stsrd cls s="lstsrd">3-objectivity (ss='lgc'>ss='lgc'>--> s cls s="trms">posits>ioned rationality, object of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> as an actor, s cls s="trms">mutuals> and usually <strcls cls s='strcls'>*strcls>unequal<strcls cls s='strcls'>*strcls> structuring, it is about taking risks)
stsrd>

how and why ss="ppl">ss="ppl">Haraway as a feminist fights for a better Primatology?span>

(ss="ppl">ss="ppl">Barad on) s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Situs>ated Knowls cls s="trms"nttrm="knowledge,Knowledge">edges>sss='lgc'>: are not merely about knowing/seeing from somewhere (as in having a perspective) but about taking account of how the s cls s="trms">specifis>c prosthetic s cls s="trms">embods>iment of the s cls s="trms">techns>ologically enhanced visualizing s cls s="trms">apparatuss> s cls s="trms">matters>s to practices of knowing
-(ss="ppl">ss="ppl">Haraway's) move from <strcls cls s='strcls'>*strcls>optics<strcls cls s='strcls'>*strcls> ss='lgc'>[a politics of s cls s="trms">posits>ioning, in s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Situs>ated Knowls cls s="trms"nttrm="knowledge,Knowledge">edges>sss='lgc'>] to <strcls cls s='strcls'>*strcls>diffraction<strcls cls s='strcls'>*strcls> ss='lgc'>[an optical s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors> for the effort to make a s cls s="trms">differens>ce in the s cls s="trms">worlds>, in Modest_Witnes sss='lgc'>]
span>

ss="ppl">Katie ss="ppl">Kingss='lgc'>: “s cls s="trms">apparatuss> of s cls s="trms">literas>ry production”ss='lgc'>: a matrix from which “s cls s="trms">literas>ture” is born.
...the “facticity” of biological discourse that is absent from s cls s="trms">literas>ry discourse and its knowls cls s="trms"nttrm="knowledge,Knowledge">edges> claims. ss='lgc'>ss='lgc'>ss='lgc'>ss='lgc'>----> Are biological bodies “produced” or “generated” in the same strong sense as s cls s="trms">poes>ms?span> (biological body ss='lgc'>ss='lgc'>~= s cls s="trms">poes>m)
“s cls s="trms">materis>al-s cls s="trms">semios>tic actor”ss='lgc'>: the object of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> as an active, meaning-generating part of s cls s="trms">apparatuss> of bodily production

bodies as objects of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> are s cls s="trms">materis>al-s cls s="trms">semios>tic generative nodes.
“objects” do not preexist as such ss='lgc'>ss='lgc'>--> Their boundaries s cls s="trms">materis>alize in s cls s="trms">socis>al s cls s="trms">inters>action. Boundaries are drawn by mapping practices.

s cls s="trms">worlds> ss='lgc'>=/= mother/s cls s="trms">matters>/mutter
s cls s="trms">worlds> ss='lgc'>ss='lgc'>~= coyote (a figure of the always problematic, always potent tie between meaning and bodies. s cls s="trms">worlds> as s cls s="trms">cods>ing trickster.)

(feminism) movement rooted in s cls s="trms">specifis>cation and s cls s="trms">articulats>ion (of ss='lgc'>[s cls s="trms">differens>t kinds ofss='lgc'>] ‘elsewhere’) ss='lgc'>=/= (ss='thdf'>as sumption of the s cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>ht or ability to) identities and res cls s="trms">presens>tation (of identities)

ss='at'>#workshop s cls s="trms"nttrm="already,spread">reads>ing s s='trgt hghlght 1'href='?q=S'>SK (for s cls s="nms">apas ss>)
Which version of “realism” are you talking about?span> Recollecting truth and objectivity are activated whenever a ‘point of view’ is produced among other s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>s that we use in our practice and thinking in s cls s="trms">techns>o-s cls s="trms">scies>ntific s cls s="trms">socis>eties. In this group s cls s="trms"nttrm="already,spread">reads>ing ses sion we are going to study one of the most stubborn and s cls s="trms">pervs>asive phantasms in art and s cls s="trms">scies>nces, the figure of objectivity, with the ss="ppl">Donna ss="ppl">ss="ppl">Haraway's 1988 es say ‘s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Situs>ated Knowls cls s="trms"nttrm="knowledge,Knowledge">edges>sss='lgc'>: The s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Scies>nce s cls s="trms">Questions> in Feminism and the Privilege of Partial Perspective’. This s cls s="trms"nttrm="already,spread">reads>ing focuses on politics and s cls s="trms">epistems>ologies of location, s cls s="trms">posits>ioning, and s cls s="trms">situs>ating in our power-sensitive conversations, and what does it mean to become accountable and s cls s="trms">respons>sible for one's own noninnocent s cls s="trms">translats>ions. We begin with her es say on the 2nd of February and talk about each of our practices in particular continuing on the 9th.

she wants to re-figure, not disavow, objectivity

“s cls s="trms">storys>-tellers exploring what it means to be s cls s="trms">embods>ied in high-tech s cls s="trms">worlds>s” ss='lgc'>=/= s cls s="trms">techns>ophobia

s cls s="trms">techns>ophilia is s cls s="trms">narcis ss>istic ss='lgc'>: ss='thdf'>the notion that man invented himself and that man is involved in some kind of s cls s="trms">narrats>ive of s cls s="trms">techns>ological escalation whereby the objectification of human intentionality in the s cls s="trms">worlds> has finally surpas sed itself, and man has achieved self-objectification in a machine that will finally name him obsolescence as he is and destroy him in a s cls s="trms">techns>ological apocalypse figured by the computer. (ss="ppl">ss="ppl">Haraway) ss='lgc'>[we need better dog s cls s="trms">storiess> ss='lgc'>=/= (Iron Manss='lgc'>:) man, made in the image of a vanished god, takes on superpowers in his secular-sacred ascent, only to end tragicss='lgc'>]
“...man making himself (by realizing his intentions in his tools) yet again in the Greatest s cls s="trms">s s='trgt hghlght 1'href='?q=S'>Storys> Ever Told.” (your artwork doesn't need to be this kind of s cls s="trms">storys>!)
or the ss="ppl">Darwinist tale of “Mitochondrial Eve in a neocolonial Out of Africa”
we need s cls s="trms">storiess> of companion s cls s="trms">species>s, the “very mundane and ongoing s cls s="trms">sorts> of tale, one full of misunderstandings, achievements, crimes, and renewable hopes.” (ss="ppl">ss="ppl">Haraway, ss="ppl">La Guin, ss="ppl">Tes sa ss="ppl">Farmer,)

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ss='lgc'>[ss="ppl">ss="ppl">Haraway on ss="ppl">ss="ppl">Ihdess='lgc'>]

...s cls s="trms">techns>ologies are not mediationsss='lgc'>--that is, something in between us and another bit of the s cls s="trms">worlds>ss='lgc'>--rather, s cls s="trms">techns>ologies are organs, full partners, in what ss="ppl">Merleau-Ponty called “ins cls s="trms">folds>ings of the flesh.”

ins cls s="trms">folds>ing ss='lgc'>=/= s cls s="trms">inters>face
sts cls s="lsts lst1">•“What happens in the s cls s="trms">folds>s is what is important.”
sts> sts cls s="lsts lst1">•s cls s="trms">Inters>faces are made out of s cls s="trms">inters>acting grappling devices.
sts> sts cls s="lsts lst1">•the ins cls s="trms">folds>ing of others to each other is what makes up the knots we call beings or, perhaps better, following ss="ppl">ss="ppl">Bruno ss="ppl">ss="ppl">Latour, things.
sts>
“s cls s="trms">Techns>ologies are always compound. They are s cls s="trms">composs>ed of diverse s cls s="trms">agens>ts of s cls s="trms">inters>pretation, s cls s="trms">agens>ts of recording, and s cls s="trms">agens>ts for directing and multiplying s cls s="trms">relations>al action. These s cls s="trms">agens>ts can be human beings or parts of human beings, other organisms in part or whole, machines of many kinds, or other s cls s="trms">sorts>s of entrained things made to work in the s cls s="trms">techns>ological compound of conjoined forces.”

<strcls cls s='strcls'>*strcls>s cls s="trms">animals> (in s cls s="trms">zoos>logical terminology) ss='lgc'>: a coms cls s="trms">posits>e of individual organisms, an enclosure of s cls s="trms">zoos>ns, a company of critters ins cls s="trms">folds>ed into a one.

compoundss='lgc'> = coms cls s="trms">posits>e ss='lgc'>+ enclosure
camerass='lgc'>: the s cls s="trms">techns>ological eye ss='lgc'>ss='lgc'>--> philosophical pretension and self-certainty (ss='lgc'>=/= s cls s="frds scrmbld"nttrm="Christianson">Christians>'s camera)
ss='lgc'>-- camera as a black-box with which to register pictures of the outside s cls s="trms">worlds> in a res cls s="trms">presens>tational, mentas cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists> s cls s="trms">semios>tic economy

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ss="ppl">Vinciane ss="ppl">ss="ppl">Despret, ss="ppl">Isabelle ss="ppl">ss="ppl">s s='trgt hghlght 1'href='?q=S'>Stengers, ss="ppl">ss="ppl">Bruno ss="ppl">ss="ppl">Latour, ”_how they make their subjects s cls s="trms">inters>esting,_“
to tell the s cls s="trms">storys> of their work of “s cls s="trms">translats>ion,” of invention.

refuse all loyalty to my homeland and its values

<strcls cls s='strcls'>*strcls>heuristicss='lgc'>: mental shortcuts that ease the cognitive load of making a problem solvable
-trading optimality, completenes s, accuracy, or precision for speed
span> it may <strcls cls s='strcls'>*strcls>approximate<strcls cls s='strcls'>*strcls> the exact solution for the problem
-enabling discover or learn something for themselves. (a ‘hands-on’ or s cls s="trms">inters>active heuristic approach to learning)
span> ss='lgc'>[(in computingss='lgc'>:) proceeding to a solution by trial and error or by rules that are only loosely defined.ss='lgc'>]
-from s cls s="trms">Greeks> heuriskein ‘find’
span>
<strcls cls s='strcls'>*strcls>s cls s="trms">contingens>tss='lgc'>: using it with ‘s cls s="trms">histos>rical’ always produces s cls s="trms">inters>esting ways ss='lgc'>ss='lgc'>--> s cls s="trms">contingens>cy relates to a nonteleological ss='lgc'>[a doctrine explaining s cls s="trms">phenomens>a by their ends or purposess='lgc'>] and nonhierarchical multiplicity ss='lgc'>[when i say ‘dud’ and ‘cauphing’ and s cls s="trms">inters>upting ‘tracing’ i am asking for s cls s="trms">contingens>t modes of relating and thinking. conceptualizing in terms of the os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in of the dud is about hierarchical s cls s="trms">relations>s between s cls s="trms">pasts> and s cls s="trms">presens>t and teleological reasoningss='lgc'>: where is the dud coming from. when i asked ‘who told the first s cls s="trms">joks>e?span>’ i am trying to break and s cls s="trms">joks>e with teleological mode of thinking about the s cls s="trms">categs>ory of ‘os cls s="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs>in’.ss='lgc'>]
s cls s="trms">contingens>t ss='lgc'>=/=?span> analytical (ss='lgc'>ss='lgc'>--> s cls s="trms">Contingens>t pros cls s="trms">posits>ions depend on some kind of s cls s="trms">epistems>oloy, whereas analytic pros cls s="trms">posits>ions are true without regard to any facts about which they speak.) ss='lgc'>{telos, ghasd s>قصدs> ss='lgc'>ss='lgc'>--> ghaside s>قصیدهs> ss='lgc'>=/= ghazal s>غزلs>ss='lgc'>}
-We call a truth s cls s="trms">contingens>t when it <strcls cls s='strcls'>*strcls>depends on something else<strcls cls s='strcls'>*strcls> for its truth.
span> -has to do a lot with our s cls s="trms">materis>al s cls s="trms">worlds>
span> s cls s="trms">contingens>t ss='lgc'>ss='lgc'>~= containing-s cls s="trms">agens>t<strcls cls s='strcls'>*strcls>
ss='lgc'>--Tautological pros cls s="trms">posits>ions, which must be true
ss='lgc'>--Contras cls s="trms">dictis>ons which must neces sarily be untrue
ss='lgc'>--pos sible pros cls s="trms">posits>ions

never use s cls s="trms">contingens>cy alone in a sentence ss='lgc'>ss='lgc'>--> s cls s="trms">histos>rical s cls s="trms">contingens>cy
never use understanding stand alon in a sentence ss='lgc'>ss='lgc'>--> better understanding ss='lgc'>{'better’ opens s cls s="trms">situs>atednes s, for who and how “better,” etc.ss='lgc'>}

ajayeb book fish species face head body magnetism island [source: Tusi, ʿAjā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt] s cls s="trms">Rhetors>ic ss='lgc'><ss='lgc'>--(has to do with)ss='lgc'>ss='lgc'>--> s cls s="trms">Contingens>t
ss="ppl">Aristotle (in his work on s cls s="trms">rhetors>ic) was against s cls s="trms">contingens>cy. He believed that the “unavoidable and potentially unmanageable s cls s="trms">presens>ce of multiple pos sibilities” or the complex s cls s="trms">naturs>e of decisions creates and invites s cls s="trms">rhetors>ic. (ss='lgc'>=/= ss="ppl">Plato saw s cls s="trms">rhetors>ic as pure deceit ss='lgc'>[gulss='lgc'>] and s cls s="trms">posits>ioned it in politics. ss='lgc'>[you can see he is terrified by the death of his teacher and mentor ss="ppl">s s='trgt hghlght 1'href='?q=S'>Socrates by civility.ss='lgc'>])
s cls s="trms">rhetors>ic ss='lgc'>ss='lgc'>--> contigent ss='lgc'>ss='lgc'>--> s cls s="trms">epistems>icss='lgc'>: individuals make meaning through s cls s="trms">languages> and determine what constitutes truth

<strcls cls s='strcls'>*strcls>s cls s="trms">ontos>logy is death-dealing ss='lgc'><ss='lgc'>--<strcls cls s='strcls'>**strcls> terrible violence is directed to the non-existing, the never having existed
ss='lgc'>-ss='lgc'>ss='lgc'>--> go tospan> the root of exist ss='lgc'>ss='lgc'>--> which modes of existence deserve our curiosity?span>

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(i found a word for it,) my register of ss='at'>@s cls s="frds scrmbld">Lilis>'s screamss='lgc'>: i see it as ‘nons cls s="trms">laughs>ter’(?span>)
(<strcls cls s='strcls'>*strcls>proposalss='lgc'>: there is a number when we dial we can s cls s="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists>en to her scream on the phone.) (ss='lgc'>ss='lgc'>--> stream, s cls s="trms">techns>ology, tele-, telephone, called,)
(for her) thinking ss='lgc'>=?span> knowing (sending ss='lgc'>=/= receiving)
(an s s='trgt hghlght 1'href='?q=S'>SF scenarioss='lgc'>:) s cls s="trms">imagis>ne and describe an alien s cls s="trms">worlds> where its populace don't practice ‘knowing.’
<strcls cls s='strcls'>**strcls>scream ss='lgc'>==makesss='lgc'>ss='lgc'>==> witnes ses<strcls cls s='strcls'>**strcls>
(fighting ss='lgc'>==makesss='lgc'>ss='lgc'>==> coordination)

s>از طلبکار به طلبهs> (az talabkar be talabe)
///the (s cls s="trms">syms>bolic?span>) structuration of ‘s cls s="trms">demands>’ in s cls s="frds scrmbld">Lilis>'s s cls s="trms">presens>tationss='lgc'>:
the ‘sujet s cls s="trms">supposs>é savoir’ ss='at'>#s s s ss='lgc'>[ss='lgc'>ss='lgc'>~= s cls s="nms">Pirs>, (s>پیرs> always a paternal s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>?span>) that Other whom you ‘call’ who holds (your) deepest truth ss='lgc'>-ss='lgc'>ss='lgc'>--> go tospan> the s cls s="trms">s cls s="trms"nttrm="metaph,metamorph,metabol,metal">metas>phors>ology of “depth” ss='lgc'>=/= “skimming the surface"ss='lgc'>] (installed by ss="ppl">Lacan) is a subject who is in a functional s cls s="trms">posits>ion and one presumes that this subject knows or retains or holds the knowls cls s="trms"nttrm="knowledge,Knowledge">edges> (even vital and secret knowls cls s="trms"nttrm="knowledge,Knowledge">edges> ss='lgc'>[this is knowls cls s="trms"nttrm="knowledge,Knowledge">edges>-talabkar s>طلبکارs>ss='lgc'>]) that you want. this subject is functionally established. one of the laws of our encounter is that puts the speaker/s cls s="trms">writs>er/analyst/text/etc in the (even architectural) centerss='lgc'>: the subject-s cls s="trms">supposs>ed-to-know in ss="ppl">Lacan the analyst who sits there as a tower of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> that mostly withholds what s/he knows ss='lgc'>ss='lgc'>--> s cls s="trms">transferens>cial energy directed towards him/her ss='lgc'>ss='lgc'>--> drama of identification (ss='lgc'>ss='lgc'>--> break-out of s cls s="trms">narcis ss>ism for ss="ppl">Freud)
-it is one of the (negative?span>) binding s cls s="trms">transferens>tial contracts in s cls s="trms">relations> to “the one who speaks”
span> ss='lgc'>[<strcls cls s='strcls'>*strcls>s cls s="trms">anthrops>ology of exchange<strcls cls s='strcls'>*strcls> ss='lgc'>ss='lgc'>--> s cls s="trms">Transferens>cess='lgc'>: (for ss="ppl">Lacan) Each time a man speaks to another in an authentic and full manner, there is, in the true sense, s cls s="trms">transferens>ce, s cls s="trms">syms>bolic s cls s="trms">transferens>cess='lgc'>--something which takes place which changes the s cls s="trms">naturs>e of the two beings s cls s="trms">presens>t. Later ss="ppl">Lacan s cls s="trms">articulats>es the s cls s="trms">transferens>ce in sujet s cls s="trms">supposs>é savoirss='lgc'>: s cls s="trms">transferens>ce is the attribution of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> to the Other, the s cls s="trms">supposs>ition that the Other is a subject who knows. “As soon as the subject who is s cls s="trms">supposs>ed to know exists <strcls cls s='strcls'>*strcls>somewhere<strcls cls s='strcls'>*strcls> ... there is s cls s="trms">transferens>ce.” (s s='trgt hghlght 1'href='?q=S'>Seminar II, p. 232)ss='lgc'>] ss='lgc'>[keep in mind that the (post?span>-)ss="ppl">Lacanian theory is about the <strcls cls s='strcls'>*strcls>constitutive function of the signifier in s cls s="trms">relations> to the subject.<strcls cls s='strcls'>*strcls> ... for ss="ppl">Lacan, What constitutes the person and its identity can now be s cls s="trms"nttrm="already,spread">reads> as a text, and the s cls s="trms">authors> is not the subject, but the s cls s="trms">trajects>ory of the signifiers that res cls s="trms">presens>t the desire of those who occupy the place of the Other for the subject.ss='lgc'>]
ss='lgc'>[about s cls s="trms">demands>ss='lgc'>: ss="ppl">Lacan argues that “s cls s="trms">demands> constitutes the Other as als cls s="trms"nttrm="already,spread">reads>y pos ses sing the ‘privilege’ of satisfying needs,” and that indeed the s cls s="trms">childs>'s biological needs are themselves altered by “the condition that is imposed on him by the existence of the discourse, to make his need pas s through the defiles of the signifier.” ... The subject has never done anything other than s cls s="trms">demands> (since infancy!)ss='lgc'>] <strcls cls s='strcls'>*strcls>ss='lgc'>{s cls s="trms">questions> ss='lgc'>=/= s cls s="trms">demands>ss='lgc'>}<strcls cls s='strcls'>*strcls>ss='lgc'>ss='lgc'>--> ss="ppl">Nancy
ss='lgc'>[the use of ‘s cls s="trms">transferens>ce’ is a way to account for the s cls s="trms">relations>ship between s cls s="trms"nttrm="already,spread">reads>ers and texts. the emphasis in ss="ppl">Lacan is on the ‘s cls s="trms">supposs>ed’ and not on the ‘know’. s cls s="trms"nttrm="already,spread">reads>er as sume that the text ‘knows’. ss='lgc'>ss='lgc'>--> What ss="ppl">Lacan's understanding of the s cls s="trms">transferens>ce points to is the fact that we must see the meaning of any given text not within the text itself but as a reconstruction between s cls s="trms"nttrm="already,spread">reads>er and text.ss='lgc'>] ss='lgc'>[in other words, s cls s="trms">transferens>ce is ‘a res cls s="trms">presens>tation of the s cls s="trms">pasts>’ (s cls s="trms">childs>hood and etc.) to the s cls s="trms">presens>t ss='lgc'>]
a pedagogical problemss='lgc'>: rapid s cls s="trms">transferens>cial turn-overss='lgc'>: going from one subject-s cls s="trms">supposs>ed-to-know to the other (ss='lgc'>=/= s cls s="trms"nttrm="already,spread">reads>ing)
ss='at'>#the kind of ‘s cls s="trms"nttrm="already,spread">reads>ing’ ss='lgc'>[encountering a text, artwork, speech, ourselves, etc.ss='lgc'>] that i am talking about is not about this s cls s="trms">transferens>cial energy directed towards the sujet s cls s="trms">supposs>é savoir. this practice of s cls s="trms"nttrm="already,spread">reads>ing is about to s cls s="trms"nttrm="already,spread">reads> together and to s cls s="trms"nttrm="already,spread">reads> ourselves s cls s="trms"nttrm="already,spread">reads>ing, to an atentivenes s to the way we are s cls s="trms"nttrm="already,spread">reads>ing or not-s cls s="trms"nttrm="already,spread">reads>ing or aberating from something and be attentive to that disjunctive movement. what is noncomprehension?span> what is the experience of nonunderstanding?span> and so on.
<strcls cls s='strcls'>*strcls>so, the sujet s cls s="trms">supposs>é savoir is the one who is structurally is in a place of knowls cls s="trms"nttrm="knowledge,Knowledge">edges> which doesn't mean that subject is filled with or capable of offering power and knowls cls s="trms"nttrm="knowledge,Knowledge">edges> but that is projected s cls s="trms">ontos> that functional space<strcls cls s='strcls'>*strcls> ss='lgc'>ss='lgc'>--> sujet s cls s="trms">supposs>é savoir is merely a spatial determination?span> (is this related to my s cls s="trms">inters>ventive s cls s="trms">lecturs>es in outdoor spaces in order to sabotage ‘what is meant to signify’ of the spatial subject-s cls s="trms">supposs>ed-to-know?span>)
<strcls cls s='strcls'>*strcls>s s s is one of the effects of subjectivity ss='lgc'>-- a scenography of s cls s="trms">transferens>tial intensity ss='lgc'>: we credit that being with having knowls cls s="trms"nttrm="knowledge,Knowledge">edges> to transmit, and then we might also resist it.
ss='lgc'>ss='lgc'>---let's get out of this space!!?span>
ss='lgc'>--%span>ss='lgc'>--in the context of pedagogy, students regards their teachers as sujet s cls s="trms">supposs>é savoir, that they should know something. “it is the students’ s cls s="trms">supposs>ition of an art teacher who knows, who have something more than they have in themselves, that initiates the teaching and learning proces s rather than the art knowls cls s="trms"nttrm="knowledge,Knowledge">edges> actually pos ses sed by the teacher” (Hetrick). (is it the architectural s cls s="trms">gests>uress='lgc'>--the centerss='lgc'>--that produces the recognition of the teacher s cls s="trms">situs>ated as “teacher”?span>) <strcls cls s='strcls'>*strcls>“the spell of s cls s="trms">transferens>ce.” / at some point some s cls s="trms">gests>ure is taken by the student as a sign of hidden knowls cls s="trms"nttrm="knowledge,Knowledge">edges> and intention ss='lgc'>ss='lgc'>==> s cls s="trms">transferens>ce establishing itself; (how education ss='lgc'>[and s cls s="trms">lovs>e?span>ss='lgc'>] without s cls s="trms">transferens>ce looks like?span> ss='lgc'>ss='lgc'>--> ss="ppl">Julia ss="ppl">s s='trgt hghlght 1'href='?q=S'>Scher, ‘post-ss="ppl">Lacanian’ means that you don't ‘transfer’ to the art-work nor artist?span>) ss='at'>#s cls s="nms">harems>
parent ss='lgc'>ss='lgc'>--> teacher ss='lgc'>}ss='lgc'>ss='lgc'>==> what the student may desire to become (be recognized as)

s cls s="trms">accords>ing to ss="ppl">Lacan there is no s cls s="nms">Pirs> (ss='lgc'>~ ss='lgc'>[often iconoclastss='lgc'>] leader, guide, mentor, expert, knowing-h[...]