[...]giants.html='lgc'>]
="lsts lst1">•="frds">Sina's 3 little pigs ='lgc'>='lgc'>--> architecture/tech/ echics of encounter ='lgc'>='lgc'>--> ="trms">story of the center and periphery ='lgc'>='lgc'>--='lgc'>--='lgc'>[http://www.sinaseifee.com/pigs.html='lgc'>]
="lsts lst1">•“weapon fathered man” ='lgc'>='lgc'>--> Kubrick's african genesis, ="trms">technology ='lgc'>+ pre="trms">history (in postwar period) “tool ='lgc'>='lgc'>==> man”
="lsts lst1">•
="trms">fables popular in ="nms">apass='lgc'>:
="lsts lst1">•“a work ='lgc'>[of art='lgc'>] should speak for itself”
="lsts lst1">•“the very last ="trms">stage of the creative process is purely intuitive” ='lgc'>='lgc'>--> when people say they stop “="trms"nttrm="already,spread">reading” or “knowing” when they want to create artwork
="lsts lst1">•“look really hard inside yourself for what you really want”
="lsts lst1">•“you are an ="trms">agent of change” that means art or thinking or being ought to be operative, active, transformative, (even destructive) and that is “political” ='lgc'>[='lgc'>='lgc'>--> this ="trms">fable in found in ="trms">language; ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Barthes’ ="trms">fable of the woodcutter='lgc'>]
="lsts lst1">•
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no need for “conflict” nor “hero”
(in the way we give feedback, relate, ="trms">narrate, ="trms">story, and tell eachother our ="trms">matters of care and concern, and where we create zones of attachment; both in your “art work” and the mundane everyday of ‘getting on together’ ='lgc'>='lgc'>--> ="trms">interrupting one's own framework)
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='at'>#workshop, on ="trms">question, feedback ="trms">method, to improve the ="trms">questions we ask each other
="prgrph">-what are the ="trms">questions (i could ask) that make you the most ="trms">articulate='qstn'>?
="prgrph">-the ="trms">question that asks what are the good ="trms">questions that offer an ="trms">interesting becoming for those to whom the ="trms">question is addressed
="prgrph">-to ask='lgc'>: does this ="trms">apparatus has stakes in docility or availability='qstn'>?
="prgrph">-more ="trms">interesting ="trms">questions ='lgc'>==enable='lgc'>='lgc'>==> more ="trms">articulated answers ='lgc'>='lgc'>==> more ="trms">articulated identities
="prgrph">-asking (="trms">questions) (is not about ‘you want to know,’) is about constructing ="trms">interest ='lgc'>='lgc'>==> chance of ="trms">interesting answers
="prgrph">-asking about the ="trms">differential productions, “='lgc'>=/=” or “=” or “='lgc'>='lgc'>==>” in each other practices. these assessments are pro="trms">positional and ="trms">poetic remarks, guessing the artificialities that we live with, not finding of ="trms">matters of fact
="lsts lst2">◦asking about particularizations (تخصیص) and ="trms">generalizations (تعمیم)
='strcls'>**="trms">literature begins, ="ppl">Blanchot ="trms">writes, “at the moment when ="trms">literature becomes a ="trms">question”='strcls'>** (this is completely ="trms">different than asking or ="trms">question-marking in ="trms">literature) ='lgc'>[...='lgc'>] this ="trms">question “is posed to ="trms">language by ="trms">language that has become ="trms">literature” (the ="trms">question that the meaning of the text asks is the ="trms">question asked by ="trms">literature; ='lgc'>[of course at the moment of ="trms"nttrm="already,spread">reading='lgc'>]) ='lgc'>[then what is a text before becoming a ="trms">question='qstn'>? ="trms">complaining='qstn'>? revolution='qstn'>?='lgc'>]='lgc'>--='prcnt'>%(negation wishes to realize itself.)
='lgc'>='lgc'>--> Rorty's critique of ="ppl">Descartes's way of asking ="trms">questions
we have to be careful with our practice of ="trms">questioning, because we often end up privileging a group of people by attributing it to “higher” levels cognition and of being “critically” in the ="trms">world (='lgc'>=/= ="trms">animal, nonpeople, other people with other ways of being in/with the apperceptive ="trms">world that don't use the ="trms">technology of ="trms">questioning, as it is ="trms">crafted ="trms">historically and ="trms">naturalized in the west for the univerasal ="trms">method of ‘knowing more’)
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='at'>#workshop, ="trms"nttrm="already,spread">reading group
="lsts lst1">•="trms"nttrm="already,spread">reading as passionate betrayal. (hunting for precious ="trms">="trms">empirical details, re="trms">figurative, reparative, poaching, ="trms"nttrm="already,spread">reading can be a betrayal of textual ="trms">authority and an act of survival)
="lsts lst1">•addressing /="trms">present='strcls'>* ="trms">differences, not al="trms"nttrm="already,spread">ready pre-figured ="trms">differences
="lsts lst1">•(condition of friendship, staying close to the text) staying close as a ="trms"nttrm="already,spread">reader, as someone who could hold the text of the Other, receiving it in the withdrawal / Entzug (="trms">drug rehabilitation)
="lsts lst1">•i am in no ="trms">position of ‘understanding’ or being clear about the text
="lsts lst1">•(i understand now that) it is not up to me to tell you how to ="trms"nttrm="already,spread">read
="lsts lst1">•what makes you ="trms">write or scratch a text='qstn'>?
(aaaakh... our alphabetico-logical cultures...!)
="lsts lst1">•if everything is not fundamentally un="trms"nttrm="already,spread">readable (snafu) we wouldn't be ="trms"nttrm="already,spread">reading
="lsts lst1">•it is about to ="trms">situate the place of a (un)learning
="lsts lst1">•throwing access to each other (not only in terms of ="trms">transferential intensity ='at'>#sss)
="lsts lst1">•which appetites and tastes are required to fulfill the ='strcls'>*ethics and ="trms">erotics of curiosity='strcls'>* (that I am cultivating and depending on)='qstn'>? flourishing (of my ="nms">ajayeb) depends on a ="trms"nttrm="already,spread">reading that is more like “="trms">mutual partial di="trms">gestion” (="ppl">Katie ="ppl">King, ="ppl">="ppl">Haraway) ='lgc'>[='lgc'>=/= “eating well"='lgc'>] the text
="lsts lst1">•“every time i ="trms"nttrm="already,spread">read X, something new shows up”
my practice of ‘="trms">rhetorical ="trms"nttrm="already,spread">reading’ (='lgc'>=/= ‘close ="trms"nttrm="already,spread">reading’; or more like close ="trms"nttrm="already,spread">reading and letting go. “close” is itself a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor, a ="trms">rhetoric of ="trms"nttrm="already,spread">reading;) doesn't work with ='thdf'>the idea that there is something ‘in’ the text per se (="trms">coded or en="trms">coded meaning or some ="trms">sort of knowl="trms"nttrm="knowledge,Knowledge">edge made and installed by an ="trms">author), or that the ="trms">writer wants to say something to the ="trms"nttrm="already,spread">reader, or that the text is ="trms">symptomatic with meaning and that its intentions needs to be ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listened to. rather, in a post-="ppl">Lacanian critique, i work the text like a pattern of ="trms">language, an organization of space, text as word-sequencer. it is like looking at an image, still starting from top-left to bottom-="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right of the page, a process of highlighting or ="trms">embodied attention that produces non-zero ="trms"nttrm="cluster,club">clusters of salient words that come to glow ="trms">different than others. but the way they become highlighted is not due to some idea of significance of the text but because of my='lgc'>--the ="trms"nttrm="already,spread">reader's='lgc'>--="trms">interests, ="trms">past ="trms"nttrm="already,spread">readings and educated meaning-as="trms">sociations. this mode of ="trms"nttrm="already,spread">reading is not at all sug="trms">gested to newbies in ="trms">literature, sorry but this requres some degree of advancement in one's abilities and ="trms">skills of ="trms">writing="trms"nttrm="already,spread">reading, that means the ="trms"nttrm="already,spread">reader al="trms"nttrm="already,spread">ready enjoys an ongoing well-="trms">articulated ="trms">interest before coming to a particular sitting with a piece of ="trms">writing, and this means the ="trms">rhetorical ="trms"nttrm="already,spread">reader's encounter with the text is highly ="trms">situated and is not a blind date. in this case ="trms"nttrm="already,spread">reading is a radical meaning-making practice full of adventures and preparations, drawings and graphs, diffractions and detours, connections and risks of (mis)understanding in certain ways. this ‘="trms"nttrm="already,spread">reading’ looks very much ‘="trms">writing’ alike.
="prgrph">-the ="trms"nttrm="already,spread">reading becomes ='strcls'>*re="trms"nttrm="already,spread">reading ="trms">past ="trms">writing='strcls'>*, re(="trms">past)ed(="trms">writ)ing, a ="trms"nttrm="already,spread">reading that has ="trms">writen itself in ="trms">palimpsestic lines. in a ="ppl">Derridean sense='lgc'>: (one is ="trms">="trms">equiped with the ="trms">question) “what is ="trms">writing itself (in this text)”='qstn'>?
="prgrph">-two speculative spheres meet in ="trms">rhetorical ="trms"nttrm="already,spread">reading='lgc'>: one of the text and one of the ="trms"nttrm="already,spread">reader, but they have to ‘stick’ to one another, the stickiness of your ="trms"nttrm="already,spread">reading ="trms">matters in consequential ways. this is against ='thdf'>the idea that we ="trms"nttrm="already,spread">read and each understand personally whatever.
="lsts lst1">•my second issue with ‘close ="trms"nttrm="already,spread">reading’='lgc'>: there is no cor="trms">relation between the speed of ="trms"nttrm="already,spread">reading and comprehension/apprehension
='strcls'>*="trms"nttrm="already,spread">reading practices='strcls'>*
="trms">ontology usually decides what ="trms"nttrm="already,spread">reading is ='lgc'>='lgc'>--> ='strcls'>*="trms">book-binding is ="trms"nttrm="already,spread">reading. editorial com="trms">positional reformating and remodeling of the space of the text is ="trms"nttrm="already,spread">reading.
(="ppl">="ppl">Stewartian) ="trms"nttrm="already,spread">reading that happens in the ="trms">writing='lgc'>: you can't do any kind of exegesis of the ="trms"nttrm="already,spread">reading تفسير, rather='lgc'>: ='strcls'>*you have to become related to the ="trms"nttrm="already,spread">reading in what you are ="trms">writing='strcls'>*
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in research='lgc'>:
="lsts lst1">•="trms">skills of ="trms"nttrm="already,spread">reading and ="trms">writing
="lsts lst1">•(more abstract) ="trms">skills of conceptualizing and analysing
='at'>@="nms">apass='lgc'>: begin with the generation of research ="trms">question ='lgc'>='lgc'>==> importance of ="trms">language
(you flag the importance of ="trms">language whenever research is marked by ="trms">question. “='qstn'>?” is a ="trms">linguistic construct)
="lsts lst1">•the ="trms">skill/="trms">craft is to select a research ="trms">question that works better for certain descriptive purposes (than does previous tools)
="lsts lst1">•(realism='lgc'>:) research ="trms">question ='lgc'><='lgc'>==outcome='lgc'>== ="trms">different concerns and emphases
="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor of conceptualization ='lgc'>: quality of an access to part of a ="trms">world “out there”
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research ="trms">method='lgc'>:
="lsts lst1">•“mapping into knowl="trms"nttrm="knowledge,Knowledge">edge” ='lgc'>: co-fabrication between the rese="trms"nttrm="search">archer and the diverse others engaged in the process ='lgc'>='lgc'>--> (problem of) ‘="trms">positionality ='lgc'>='lgc'>==> ="trms">data’ (='thdf'>the idea that the rese="trms"nttrm="search">archer produces knowl="trms"nttrm="knowledge,Knowledge">edge or “facts”)
="lsts lst2">◦="trms">positionality ='lgc'>==='qstn'>?='lgc'>='lgc'>==> politically correct jargon in artistic research environment ='lgc'>[has ="trms">positionality backfired into a ="trms">language of trying to change a public opinion in your favour='qstn'>?='lgc'>]
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‘fantasy of the unproblematic mode’
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regarding biographical work ="trms">according to ="frds scrmbld">Pierre, ok i am working even on the border of solipsism
what i am doing is not auto="trms">poiesis (self-making, making a ="trms">poem out of yourself) rather ="trms">sym="trms">poiesis (with-making, with people from ="trms">different ="trms">worlds and ="trms">pasts)
trying to contain every available mode of ="trms">interpretation in ='mywrk'>my work
(collecting all the modes of ="trms">interpretation)
(for the psychoanalyst as ="trms">writer,) the ='strcls'>*unconscious functions as a ='strcls'>*="trms">trope
unconscious ='lgc'>='lgc'>~=='qstn'>? ="trms">trope
='strcls'>*my actual ="trms">interest is in “the place of study”
which is ="trms">embodied by its participants, is shared and full of ="trms">stories that hold foster curiosity and learning. a place where hybrid ="trms">agents of ="trms">interpretation are alive and at work, partly ="trms">technological partly human partly ="trms">animal shared knowing processes.
="prgrph">-one of our stron="trms">gest ethical ="trms">obligations is curiosity
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='lgc'>[="ppl">Nietzsche='lgc'>]
(in ="trms">writing) if i could choose i would promote something that comes close to the texture of the softening that opens and glides, allowing for sudden shocks and slippages.
the personality needs to be able to flow in order to move ="trms">past anything that establishes itself firmly
Submitted to constant critique and revision
(="ppl">Nietzsche) “We can destroy only as creators='lgc'>--But let us not forget this either='lgc'>: it is enough to create new names and estimations and probabilities in order to create in the long run new ‘things’”
invention's power over new things
work on aphorism and irony
radical critique of reason and truth
will to X ='lgc'>='lgc'>--='lgc'>-- feeling of power, primitive form of the will (='lgc'>=/=='qstn'>? play)
arguing that knowl="trms"nttrm="knowledge,Knowledge">edge is ="trms">contingent and conditional
="ppl">Nietzsche's campaign against morality ='lgc'>:
(contrast between good and evil ='lgc'>='lgc'>-->) ='strcls'>*master-morality ='lgc'>: charity, sub="trms">mission to the other, selflessness, etc. ='lgc'>='lgc'>--> you hate yourself
(denying the inherent inequality ='lgc'>='lgc'>-->) ='strcls'>*slave-morality ='lgc'>='lgc'>--> weakness is a ="trms">matter of choice ='lgc'>='lgc'>==> nihilism
='strcls'>*transvaluation
(="ppl">Nietzsche hated christianity for its non-affirmation of life. for him sex was a fundamental affirmation of life, christianity's elevation of chastity (in="trms"nttrm="cluster,club">cluding, for example, the ="trms">story of Mary's virginal pregnancy) is counter to the ="trms">natural instincts of humanity, and therefore a contra="trms">diction of “="trms">natural values”.)
="lsts lst1">•promise of an illustrious afterlife
="lsts lst1">•desires would be the product of stimuli rather than the product of “will”
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to ='strcls'>*adjust (our/your) ="trms">question
...to have no ="trms">positive knowl="trms"nttrm="knowledge,Knowledge">edge claim
appropriate ='lgc'>='lgc'>~= zabt o rabt ضبط و ربط
(let me) fast forward to ‘nowhere’
chance-encounters in your/my efforts of ecriture (in San'an text)
(it is not possible to choreograph chance, we can only report our encounters with it)
like San'an, many of us are facing an ="trms">anxiety of withdrawal from the ="trms">world that claims us
i am ="trms">interested in to-link to that which (suddenly) ="trms">interupts my reveries
to sharpen my capacity for incapa="trms">citation
not being afraid to look into many archives of mistakes (="nms">ajayeb='qstn'>?)
‘will to ="trms">scientific knowl="trms"nttrm="knowledge,Knowledge">edge’
='lgc'>[="ppl">="ppl">Latour='lgc'>]
(certain) seperation is political ='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 ="trms">interogating the distribution of power, a way a distributing agancies.
it is not a “common ="trms">world” to discover, it is a common ="trms">world to be produced. and the only way to produce it, is through the usual tools that we have in our disposal, which are comming from ‘re="trms">presentation.’
="trms">compose ='lgc'>=/= discover/uncover
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enterances in ="nms">ajayeb work, al="trms"nttrm="already,spread">ready generating form='lgc'>:
='strcls'>*-fire (talking fire)
='strcls'>*-darkness (Zolmat)
='strcls'>*-jinn
='strcls'>*-="trms">veil (="nms">pardeh)='lgc'>--purity of ="trms">veiled o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin; hidden matrix of signification (on which theoretical work secretly depends='qstn'>?) ='lgc'>[also ="trms"nttrm="already,spread">reading the secularization and the lifting of the ="trms">veil, prostitute paradigm, conceptions of ="trms">love,='lgc'>]
='strcls'>*-wall(='qstn'>?)
“truth” is ="trms">veild, ="trms">according to middle east (truth ='lgc'><='lgc'>='lgc'>='lgc'>--='lgc'>--> ="nms">pardeh پرده)
begining with the ="trms">Greeks’ notion of basanos, relating truth to torture, a strictly constellated confluence of acts equally troubling to ="ppl">Aristotle and ="ppl">Aristophanes.
="lsts lst1">•="nms">pardeh-dari پرده دری, hajeb حاجب (after neghabat نقابت is hejabat حجابت ='lgc'>[Beyhaghi='lgc'>]) (="ppl">Nezami in Leili-o-majnun='lgc'>: haft arus-e noh emari bar dargah-e to be ="nms">pardeh-dari (هفت عروس نو عماری بر درگه تو به پرده داری) ='lgc'>--='qstn'>?='lgc'>='lgc'>--> angelology) ='lgc'>=/=='qstn'>? ="nms">hayula(ism) هیولی
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hermeneutics regarding Jurisprudence (feghh فقه) and theology depend on the exegesis of ="trms">written texts. in both cases the process of understanding is an act of application(='qstn'>?)
="trms">interpretation/hermenutice ='lgc'>=/= commons/collectivsm
(ta'vil bayad dar jahate axe harkate jami va moshtarek bashad)
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(="ppl">Kohn) to “provincialize” (rustayi روستایی, bastani باستانی='qstn'>?) ="trms">language in order to make room for another kind of thought='lgc'>--a kind of thought that is more capacious, one that holds and sustains the human.
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my point in ="trms">animals without ="trms">narrative is that the ="trms">apparatus that is working for ="ppl">Attar in his re="trms">presentation of ="trms">birds is the same as the ="trms">narrative tool in the so-called ="trms">wildlife documentary series which produces ="trms">nature='lgc'>='lgc'>--='lgc'>--a sy.
transcend is about ="trms">traveling from ="trms">trope to truth (obur az majaz be haghighat عبور از مجاز به حقیقت,) from virtual to concret. but that is too easily reversible. my point is to stop this ="trms">transference and ="trms">interrogate the ="trms">trope itself. ='mywrk'>my work in amazon ="trms">book is about this ‘majaz’ (مجاز), an ="trms">interface that we are inhabiting.
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the main (and only='qstn'>?) ="trms">question in ='mywrk'>my work/performance/="trms">lecture is ‘when’ the gift will/have pass(ed) on.
='lgc'>='lgc'>--> holding on to, preparing, strategizing, spontaneity, and so on
="prgrph">-my texture aversion and preference in soft/hard fabric of ="trms">language and ="trms">material tonality='qstn'>? ='lgc'>='lgc'>--> the “inanimate ="trms">affections” (that give us pleasure in life) ='lgc'>='lgc'>--> we often give each other soft gifts as a way to care for one another (='at'>@="frds scrmbld">Janina)
='strcls'>*radical ="trms">affection does not require intentional politics='strcls'>* (="ppl">Chen)
='lgc'>[="ppl">Shepard 2004='lgc'>] Stanner (W. E. H. Stanner, White Man Got No Dreaming) describes how the universe became a moral ="trms">system and consists of three elements='lgc'>: marvels, ="trms">species diversity, and institutions. Marvels refer to that ="trms">presence of the unexpected that one always encounters sooner or later in ="trms">nature, particularly when the terrain reflects something about the mind that implies a common structure. His second element, ="trms">species diversity, coincides with one of the major moral issues of our time='lgc'>--the extinction of ="trms">species and reduction of biodiversity.
="prgrph">-“marvels of af="trms">finity” is the key to reality, revealing how things are, what is known, and how to behave.
="trms">cosmogony (keyhan-zayi کیهان زایی)='lgc'>--how the universe became a moral ="trms">system
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='lgc'>[modes of existence='lgc'>]
="trms">science studies ='lgc'>='lgc'>--> ="trms">science
what was ="trms">science before ="trms">science studies='qstn'>? it was engaged in a ="trms">sort of stupefaction that prevented meaningful study.
we do not take the fight against X (="trms">religion, fetish, etc.) for the truth about X.
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='lgc'>[="ppl">Avital='lgc'>]
i am adding “mama's boy” (bache-nane بچه ننه) to my short bio (nothing is added by “me,” everything is told to me.)
='thdf'>thanks to all the people who have given me their ‘sides’ (didn't necessorily confronted me)
(="trms">book, ketabat کتابت)
to do something to resignify and breakup the serenity and the serene closure of the ="trms">book, as the universiy values it and seals it
="prgrph">-what deals does it seal='qstn'>?
="prgrph">-the commitment to breaking up the ="trms">book and its ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysically laden pitch for closural sovereignty.
="prgrph">-="trms">linguistic pollutants
="prgrph">-dirty talks
='at'>#as a mode of ="trms">writing, make a ="trms">folding (fractal) ="trms">book, style of ="trms">children ="trms">books, for ="nms">ajayeb
(what would this structure mean='qstn'>? and how is that expandable='qstn'>?)
='at'>#making a cheap ="trms">horror short-film from one of the ="nms">ajayebs
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='at'>#="trms">write a X-man short ="trms">story in ="nms">Tehran context with ="nms">iranian everyday characters
="lsts lst1">•jurassic park ='lgc'>='lgc'>--> ="nms">="nms">ajayeb al makhlughat عجایب المخلوقات (="trms">horror, ="trms">sublime, shivering water)
="lsts lst1">•nonapocalyptic ="trms">stories and the other="trms">worldly hauntingly familiar in the lost faces of forest (called ="nms">Tehran='qstn'>?)
(accourding to Egyptian 1550 BCE,) ="trms">book='lgc'>: a loose collection of magic spells intended to assist a dead person's journey through under="trms">world, and into the afterlife and ="trms">written by many priests
="prgrph">-are ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of ="trms">writing='qstn'>? (...way before the installation of the ="trms">modern scriptural ="trms">apparatus)
theory-minded academics have ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorously repudiated='lgc'>='lgc'>--='lgc'>--or forgotten ="trms">poetry. ='lgc'>='lgc'>='lgc'>--='lgc'>--> ="trms">poetic deprogrammmg
cohabitation of two sovereign ="trms">linguistic attitudes='lgc'>='lgc'>--='lgc'>--the grammars and behaviors that we as="trms">sociate with figures of ="trms">literary performance and philosophical ="trms">positing
18th century
rise of increasingly more mathematical and ="trms">symbolic logics
more ="trms">literary types of discursive formations,
="ppl">Wordsworth, ="ppl">Rilke, and ="ppl">Keats disavowing ="ppl">Paul ="ppl">de Man='qstn'>?!
="ppl">Freud without ="ppl">Goethe or ="ppl">Schiller='qstn'>?!
="ppl">Benjamin off ="ppl">Baudelaire='qstn'>?!
="ppl">Derrida deprived of ="ppl">Mallarme, Ponge, or ="ppl">Celan='qstn'>?!
="ppl">Heidegger abandoned by Trakl or ="ppl">Holderlin='qstn'>?!
increasing ="trms">technicization of critical ="trms">language
colloquy, soliloquy
they are called to witness distinct regions of being ='lgc'>='lgc'>==> assuming the destiny of ="trms">difference
='prcnt'>% denken und dichten is at stake in the ='strcls'>*theory of mourning
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='lgc'>[="ppl">="ppl">Stengers='lgc'>]
the ="trms">storyteller ='lgc'>: “some people ="trms">love to divide and classify, while others are bridge-makers='lgc'>--weaving ="trms">relations that ='strcls'>**turn a divide into a living contrast='strcls'>**, one whose power is to ="trms">affect, to produce thinking and feeling”
(regarding my footnote fetish) ... because ="trms">writing such footnotes implies ='strcls'>*feeling the text='strcls'>* as an ='strcls'>*animating power='strcls'>*
philosophy ='lgc'>=='qstn'>? a form of textual animation ='lgc'>{='lgc'>='lgc'>--> approaching the work of ="nms">ajayeb='lgc'>}
to turn the ='lgc'>[="nms">ajayeb='lgc'>] (animist) modes of experience (existence), awareness, and knowl="trms"nttrm="knowledge,Knowledge">edge into living contrasts (intensely powerful bridge-making tools)
can we reappropriate without reanimate='qstn'>? ='lgc'>='lgc'>='lgc'>--='lgc'>--> i think if we deconstructively talk about the reappropriations of meaning we might allow animation to constitute itself.
="prgrph">-how to train yourself in spotting relevant ="trms">questions and unilaterally ='lgc'>[einseitig='lgc'>] imposed ="trms">questions='qstn'>? (their ="trms">differences) ='lgc'>[='lgc'>~='qstn'>? mofti مفتی, fatva فتوا ='lgc'>=/= khotbe خطبه='lgc'>]
(to put the ‘="trms">question’ at risk)
='strcls'>*milieu-thinking='strcls'>* (to think by the milieu) ='lgc'>:
1. no reference to the ground
2. never separating from milieu
(Virgin Mary requires a milieu ='lgc'>[of ="trms">symbolic efficacy, ="trms">categories of belief, etc.='lgc'>])
what is the milieu of ="nms">ajayeb='qstn'>? (ghalamrov قلمرو, mohite ejtemayi محیط اجتمایی, its ="trms">ecology)
“="trms">natural”='lgc'>: that which ="trms">science will eventually explain ='lgc'>='lgc'>==> ="trms">nature ='lgc'>=/= “="trms">natural”
“="trms">nature”='lgc'>: that larger, older, and wiser con="trms">figuration that gets credit for ingenuity (instead of the creature's bodily know-how) by the call of the ="trms">scientist
عجایب ="nms">ajayeb's ="trms">relations to the ="trms">world, rhizomatic connections to other practices that likewise explore a ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphic (rather than re="trms">presentational) ="trms">relation
Earth ='lgc'>=/= cradle
Surrea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists’ automatism to cultivate lucid trances is missing the ="trms">techniques of ="trms">imagination developed by ="ppl">Ibn ="ppl">Arabi, (or by ="ppl">Sohrevardi, and others)
(="ppl">Breton's subjectivity is still hopelessly European)
='lgc'>=='qstn'>?='lgc'>=> to recuperate our physical force (old good Tasavof-='qstn'>?)
‘ideas’ ='lgc'>='lgc'>--> to “animate” humans ='lgc'>='lgc'>~= ="trms">erotically ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure the human soul='strcls'>**
(="ppl">Plato knew this)
to ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure us into relevant ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphic attention='strcls'>*
(="ppl">Deleuze and ="ppl">Guattari='lgc'>:) my existence is my very participation in assemblages
in order to determine what is “really” ="trms">responsible for what ='lgc'>[= ="trms">agency='qstn'>?='lgc'>].
="prgrph">-an ="trms">agency that doesn't belong to us (who is ‘us’ in ="ppl">="ppl">Stengers='qstn'>?)
the efficacy of assemblages (in ="nms">ajayeb)
(assemblage ='lgc'>='lgc'>--> landscape ='lgc'>[in ="trms">farsi='lgc'>: چشم انداز cheshm-andaz, is related not to the land but to the eyes, ="trms">literally meaning the projection of gaze='lgc'>])
(the point is) to play a referential game that puts one at risk (instead of protecting via quote)
(let's immediately turn off that) monotonous little critical or reflexive voice whispering that (the only defense we have against fanaticism and the rule of illusions is that) we should not accept being mystified
commenting ='lgc'>=/= touching
(lams kardan لمس کردن ='lgc'>=/= ezhare nazar kardan اظهار نظر کردن) ='lgc'>='lgc'>--> an issue in art criticism in ="nms">Iran ایران
='lgc'>[='at'>@="frds scrmbld">Foad='lgc'>]
='strcls'>**our senses are not for detached cognition but for participation='strcls'>**(="ppl">David ="ppl">Abram)
="prgrph">-“The ways the senses themselves have, of throwing themselves beyond what is immediately given, in order to make tentative contact with the other sides of things that we do not sense directly, with the hidden or invisible aspects of the sensible.”
="prgrph">-“sug="trms">gestions offered by the sensible itself.”
="prgrph">-we never step outside the “flux of participation.”
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='lgc'>[Thomas ="ppl">Keenan='lgc'>]
="trms"nttrm="already,spread">reading='lgc'>: that which happens when we cannot apply the rules ='lgc'>='lgc'>--> experience of ="trms">responsibility ='lgc'>=/= moment of security or cognitive certainty
="trms">rhetorical ="trms"nttrm="already,spread">reading
who speaks, ="trms">writes, and ="trms"nttrm="already,spread">reads='qstn'>? not simply humans
“how can we have any chance of finding a way to say what we don't know how to say if we don't pay attention to the silence of the other inside us='qstn'>?”
="trms">literature, is then understood as the experience of risk, chance, the undecidable ='lgc'>=/= pathos of resolution
(in Western ethical, political, and ="trms">literary traditions='lgc'>:) ="trms">responsibility='lgc'>: a ="trms">matter of ="trms">articulating what is known with what is done ='lgc'>=/= (="ppl">Keenan='lgc'>:) ='strcls'>*="trms">responsibility='strcls'>*='lgc'>: an a="trms">symmetry or an ="trms">interruption between the orders of cognition and action
="trms">fable ='lgc'>='lgc'>--> an exemplary ='strcls'>*allegory of decision='strcls'>* (='lgc'>='lgc'>~='lgc'>~> installing or restoring subjectivity)
="trms">fables open ="trms">abyssal aporias='lgc'>:
="lsts lst1">•to teach ‘singularity’ it offers ‘comparison’
="lsts lst1">•to underline ‘independence’ it re="trms">sorts to ‘necessity’
='lgc'>[(the experience of) aporia ='lgc'>=='qstn'>?='lgc'>=> morality, politics, ="trms">responsibility ='lgc'>=/= when the path is given='lgc'>]='lgc'>='lgc'>--> Germany is moving towards the removing of aporia ='lgc'>[='lgc'><='lgc'>-- a general panic popular in sci-fi='lgc'>]
(the very condition of possibility of) ='strcls'>*="trms">responsibility='strcls'>*='lgc'>: a certain experience of the possibility of the impossible ='lgc'>~ aporia ='lgc'>}='lgc'>='lgc'>==> the impossible invention ='lgc'>='lgc'>--> ='strcls'>*="trms">responsibility must be an invention='strcls'>*
='lgc'>[-Germany's notion of law='lgc'>: like any idea of law, are not by themselves motivators for morality or immorality, it is really upon (human) culture to do that.='lgc'>]
="trms">fable ='lgc'>='lgc'>==> possibility of another kind of ="trms"nttrm="already,spread">reading ='lgc'>='lgc'>--> exposure to something that breaks with the regimes of meaning and sense
politics of difficulty
...to fall back on the conceptual ="trms">priority of the subject, ="trms">agency, or identity as the grounds ='lgc'>--='not'>✕='lgc'>='lgc'>--> we have politics because we have no ground
(="ppl">Keenan sug="trms">gests) “deconstruction” is not offered here as an anti="trms">authoritarian discourse, an attack on grounds, but as an attempt to think about this removal as the condition of any (political) action ='lgc'>}='lgc'>='lgc'>~= democracy
(="trms">according to ="trms">fables) ="trms">responsibility begins in the bad example (='lgc'>='lgc'>--> the concept of conflict ='lgc'>='lgc'>='lgc'>~=> the ethics and politics of ="trms">responsibility)
the classical subject ='lgc'>--(the passage through the bad example)='lgc'>='lgc'>--> installed in its stance of ="trms">responsibility and the safety of identity
“What is at stake in the ="trms">fable is, more than anything else, the ="trms">interpretation and practice of ="trms">responsibility-our exposure to calls, others, and the names with which we are constituted and which put us in ="trms">question.” (="ppl">Keenan)
...practical effectivity of ="trms">literature
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="lsts lst1">•(for Annabel Patterson='lgc'>:) ="trms">fable accomplishes a speculative Aufhebung ='lgc'>: “='lgc'>[...='lgc'>]the role of ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor is to mediate between human consciousness and human survival, ='lgc'>[and here='lgc'>] the mind recognizes rock bottom, the irreducibly ="trms">material, by rejoining the ="trms">animals, one of whom is the human body”
="lsts lst1">•(for Louis Marin='lgc'>:) ="trms">fable='lgc'>: uncertain model of praxis
="lsts lst1">•(for ="ppl">Hegel='lgc'>: Aesop was a “misshapen humpbacked slave” and his) ="trms">fable='lgc'> = witty, witzig ='lgc'>=/= spirit, depth, insight, vision, ="trms">poetry, philosophy
="lsts lst1">•(for ="ppl">Lacoue-Labarthe='lgc'>:) ="trms">fable='lgc'>: a name for the ="trms">mutual implication and a="trms">symmetrical ="trms">interference of ="trms">literature with philosophy ='lgc'>='lgc'>--> the suspension of the self-evidence of the ="trms">categories “="trms">literature” and “philosophy” in order to use each to put the identity of the other into ="trms">question. ='lgc'>[to think the ="trms">world as ="trms">fable. Is it possible='qstn'>?='lgc'>]
="lsts lst1">•(for ="ppl">Keenan='lgc'>:) ="trms">fable superimposes the ="trms">relation of an address to the other in its singularity and in its anonymity (="trms">responsibility for the other) ="trms">onto the tr[...]