[...]or phrase that is very long or difficult to say. ='lgc'>: something said that has a lot of meaning or importance.
="trms">interdisciplinary exploration of
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is “what is your project about again='qstn'>?” the ="trms">question we want to ask in ="nms">apass='qstn'>? does this ="trms">question really helps the other='qstn'>? or is it just for you, the ="trms">questioner='qstn'>?
="prgrph">-how to resist the ="trms">interference of double click='qstn'>?
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(in the direction of ='mywrk'>my research; hastily opening the ="trms">ontological envelope that saves a heart full of “="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of ="trms">specifications”...)
the visit will be to the ‘European Committee for Standardization’ (CEN, French='lgc'>: Comité Européen de Normalization), one of the EU fostered nonprofit public institutions of the cutting-="trms"nttrm="knowledge,Knowledge">edge development regarding ambitious notion of ‘="trms">data,’ ‘="trms">systematic knowl="trms"nttrm="knowledge,Knowledge">edge,’ and ‘="trms">specifications’. the excursion will be oriented towards a meeting between the participants of advanced performance and scenography studies and the re="trms">presentatives of CEN, and encourages a run between the ="trms">ontological ="trms">demands of ="trms">international economy and contemporary art, their disastrous split, and where their formations meet and ="trms">intersect.
KEYWORDS='lgc'>: ="trms">cosmology, experimentation, existence, ="trms">specification, future, knowl="trms"nttrm="knowledge,Knowledge">edge, irrationality, permanence and substance, ="trms">technological acts='lgc'>--of naming, a path of becoming='lgc'>--on the grid of ="trms">technological dominion, suspicious partnership of “advanced democracies” and “high ="trms">technology"='lgc'>--what allows their ="trms">mutuality='qstn'>?, standard-testing='lgc'>--which sectors of existence it is ="trms">traversing='qstn'>?, pre-="trms">technological traces of cognitive normalization, the very little ="trms">difference between ="trms">specification and “the real thing,” THE o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of the ="trms">demand for ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous ="trms">specification, migration of ="trms">questions out of the areas of ="trms">instrumental fitness, human ="trms">relation to the surrounding ="trms">world, impoverished ="trms">zoologies='lgc'>--under ="trms">techno-="trms">epistemo-="trms">anthropocentric values, squeezing pre="trms">historic modes of weakening subjectival normativity='lgc'>--a field that today gets heavily ="trms">technologized,
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to bring our needs and ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures towards each other
bring my ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure to the table (that thing which i can't stop following)
who/what are you pregnant with='qstn'>?
(that is what you are proposing)
(that is to play with the ‘="trms">histories of body and mind’ ='lgc'>[="ppl">="ppl">Haraway='lgc'>] you in="trms">herit ='lgc'>='lgc'>--> for me is to play with the pre-subjective singularities)
='lgc'>[in="trms">heritance is of great importance for our research. it is about the passing of ="trms">obligations from something ghost-like. i am sure we have other modes of ="trms">response available to us other than how Hamlet takes in what is in="trms">herited to him, other ways of ="trms">responding to the ghostly beings that talk to us from death. (in="trms">heritance ='lgc'>='lgc'>~= inhabiting spirit ='lgc'>[they cannot be possess as a piece of property='lgc'>], ="trms"nttrm="already,spread">reading inflaming flashes of remote spirits ='lgc'>[='lgc'>='lgc'>--> is this hear from one another looks like='qstn'>? is ="trms">technology placed at the source of this reflection='qstn'>?='lgc'>--="trms">technology itself answers the call='lgc'>--(="ppl">Avital)='lgc'>]) could we work with Ophelia's kind of ='at'>#Wortsalad instead='qstn'>? (Salad-e Kalame, khoresht-e kalame; same thing happens to Shirin of in Khosro Shirin, but unlike ="ppl">Shakespeare, ="ppl">Nezami allows another ="trms">poetic drift;) ="ppl">Heidegger's “die Sprache spricht” ='lgc'>: ="trms">language is monologue ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">schizophrenia and ="trms">schizophrenic discourse ='lgc'>--='qstn'>?='lgc'>='lgc'>--> structure of speaking='lgc'>]
='lgc'>[speaking asserts a certain temporal ="trms">priority which we must undermine='lgc'>]
="prgrph">-="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening ='strcls'>*before='strcls'>* speaking
="prgrph">-“We hear ="trms">language speaking” (="ppl">Heidegger); a non-organic speaking; ="trms">language is not ="trms">="trms">equipped with organs of speech='qstn'>? (="ppl">Avital)
="trms">serious ="trms">joking / ="trms">joking ="trms">seriousness ='lgc'>[="ppl">="ppl">Haraway='lgc'>]
="trms">joke/="trms">jest/="trms">gesture
a space of play ='lgc'>='lgc'>--> where ideas come in to being
(="trms">story of ‘or’. is it where the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal ="trms">joker came='qstn'>? using or instead of and)
(there is no ‘or’ in ="trms">nature!='qstn'>? what are the earlier forms of or that we can trace in cave paintings or tool makings='qstn'>?)
='strcls'>**if you don't take my idea ="trms">seriously i will be utterly incomprehensible='strcls'>**
="trms">crafts-person for the building of ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures of pro="trms">positions ='lgc'>='lgc'>--> ‘abstractions’
(abstraction is fragile and can hold ="trms">worlds together)
where Europe comes from='qstn'>? (woher kommst du='qstn'>? i am born in, i am born in, ...)
what animates us rather than what civilizes us
(to ="frds scrmbld">Shabnam='lgc'>:) to ‘mourn with’ rather than ‘mourn about’
(-about ='lgc'>=/= -with)
(structure of mourning)
to break in the philosophical and biological headquarters (and steal their ="trms">stories, their abstractions, etc.)
exchanging and sharing ="trms">instruments and ="trms">languages
this is about building something that is ‘good enough’ to get you through...
these practices doesn't necessarily produce ‘separate entities’ (indivis)
am i fantasizing creating a monolithic structure of ideas='qstn'>?
critique is an art that tangles with what you are proposing
(like an octopus in a ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure)
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="trms">stories that can ="trms">interrupt death (of our time, ="trms">anthropo="trms">cene, etc.)
(='thdf'>example of biology-="trms">story into culture-="trms">story='lgc'>: (1) ladder of evolution ='lgc'>='lgc'>--> progress (2) sperm/egg ="trms">story ='lgc'>='lgc'>--> gender performance)
to change ="trms">stories so that they are more livable
we live ="trms">stories
to make mistakes as fast as possible
... move across earth space and ="trms">narrative space
="trms">situated ="trms">stories
they can't tell everything, but what is needed here
https://en.wikipedia.org/wiki/Refugium_(population_biology)
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="trms">ontological choreography
vital ="trms">sort of play that the participants invent out of a ="trms">history of body and mind they in="trms">herit
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possible performances
='strcls'>*two doors, ='qstn'>?, talk, model, puppet
='strcls'>*using stop-motion animation, clay formation, ="trms">material ="trms">animal facial properties
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seeing a car crashing, is seeing a ="trms">causation, seeing a reasoning, is that logos='qstn'>? is it logos when we see a physical experimentation='qstn'>?
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='lgc'>[="ppl">="ppl">Haraway='lgc'>]
the established (dis)order is NOT necessary!
grips of necessity
(the real does/did not have to be or happen that way. the ‘real’ is the result of ="trms">contingencies and it can be undone by working the ="trms">contingencies, with ="trms">skill.)
laboring bodies, playing bodies, ="trms">sensuous bodies
(feminism='lgc'>:) you can't get freedom outside of mortality
="prgrph">-theology, the negative way of knowing, the necessary discipline of ="trms">positive affirmation in order to know what is not knowable, is a very helpful tradition
when it comes to ="trms">language we, humans, will always win over the ="trms">animals.
we will always be the ones who control the law, the ="trms">database.
(all is bad news both for the charismatic end="trms"nttrm="danger,stranger">angered Bangali tiger and the individual chicken in the food industry.)
fight the divisions and ="trms">differences
we are in a very bad place for ="trms">animals and woman
can we do without ="trms">instrumentalization='qstn'>?
="trms">categories of killable='lgc'>--the ="trms">question of how we kill
the ="trms">question of one's-own-old-hat
regarding what you are against='lgc'>: we might find ourselves properly addressing a particular issue but having no ability to make political connection, to think beyond the ="trms">categories
='strcls'>*thinking='lgc'>: a ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list practice with other thinkers='lgc'>--done best as ="trms">storytelling
for me politics is that to be able to locate ways of life that deserves work, that which deserve op="trms">position, that which deserve our curiosity
dis="trms">embodiment is a ="trms">technologically produced effect='lgc'>--many people are very ="trms">skillful in creating that effect ='lgc'>='lgc'>--> effects that are also ="trms">affect/="trms">affectional
(="ppl">="ppl">Haraway on ="trms">writing the cyborg manifesto) SK
the physiological state of neutrality is an ="trms">affective state
(='thdf'>the notion that violent and passion counts as ="trms">affect and neutrality is without ="trms">affect is chemically bizarre) ='lgc'>-- ="trms">neuro-chemistry of a certain kind of self-collection
refusing the division between ="trms">material and im="trms">material
to call information-="trms">world im="trms">material is wrong
(this is the base of ='mywrk'>my work related to ="ppl">="ppl">Haraway)
in the case of vision='lgc'>: the ="trms">material and the ="trms">semiotic always implode ='lgc'>[the ="trms">apparatus and the flesh='lgc'>] ='lgc'>='lgc'>--> the effect of ='strcls'>*dis="trms">embodiment is a ="trms">technologically produced effect='strcls'>* (that is also always ="trms">affectional) (we have to get good at producing it)
='lgc'>[...so she was among (1983 ="ppl">Marxist) feminists (and the figure of cyborg is al="trms"nttrm="already,spread">ready in circulation for her='lgc'>--about the ="trms">questions of reproduction ="trms">technologies related to the ="trms">situation of women) without biological education='lgc'>--not only that, many of her feminist allies thought of biology as the enemy ='lgc'>[='lgc'>='lgc'>--> anti="trms">natural rejection of the ="trms">sciences in feminist the agreement “that ‘="trms">nature’ is our enemy and that we must control our ‘="trms">natural’ bodies ='lgc'>='lgc'>--> escalating logic of counterdomination='lgc'>] so her manifesto is all about that. biology is (a rich ="trms">fabulous practice and) never innocent, and it is something that ‘we mean’. in the sense of ‘what do you mean='qstn'>?!'='lgc'>] ='lgc'>[we are always telling knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">stories that we need ='lgc'>='lgc'>--> noninnocent='lgc'>]
(something is) boring ='lgc'>=='qstn'>?='lgc'>=> (something is) wrong
why do i ="trms">joke='qstn'>? it has to do with ="trms">storytelling.
anything anybody tells me i tend to believe='lgc'>--what i learn from whores
working within an ="trms">apparatus of thinking in order to get somewhere in a sustained way and not to drift into as="trms">sociations as fast as... ='lgc'>='lgc'>-->
i can't finish the sentence until i can pay attention to what ="trms">interrupts it. and if i syntactically require to come to the end of sentence, syntactically commits me to a ="trms">position i don't hold. the ="trms">technical requirement of clarity (and coherence='lgc'>--must learn how to do it). my ="trms">storytelling is about how not to reach the end of sentence. (that Peter noted as suspension)
='lgc'>['thinking pushed into syntax’ ='lgc'>='lgc'>--> ='mywrk'>my work ="trms">lecture-performances are about a thinking ="trms">excessing out of syntax. not all argumentation is made in syntax(= how a sentence must end), and turn it into a ="trms">skill of nonsyntactical ="trms">pragmatic ="trms">language ="trms">craft tradition, advocating the ='strcls'>*exceedingly ="trms">agential='strcls'>* ="trms">world ='lgc'>='lgc'>~= there is always ‘a whole lot is going on'='lgc'>]
the iterative and fractal quality of sentences
partial connections (of distinct entities) ='lgc'>='lgc'>~= analogy
analogy allows one part contaminate ="trms">systematically another part and vice versa
(="ppl">="ppl">Haraway on feminism)
feminist theory is especially good in getting at in particular ways doctrines of ="trms">nature's work to enforce ways of life on women, on people of color, on the enslaved, on those who do not possess the qualities of mind and self-possession, on those who are on the marked ="trms">categories to the unmarked. the feminist have been particularly good at getting how genre works. gender, in this regard. ='lgc'>[...='lgc'>] ='lgc'>='lgc'>--> that female by ="trms">nature is committed to the ="trms">species and the male by ="trms">nature committed to transcendence.
='lgc'>[our in="trms">herited binaries ='lgc'>='lgc'>-->='lgc'>] ="trms">formulations of ="trms">nature='lgc'>: executive/non-executive organs, immanence/transcendence, maintenance/novelty, catabolic(foru-sakht فرو ساخت, sukht سوخت)/anabolic(tarkib-saz ترکیب ساز) functions, ,,
="prgrph">-in ="ppl">Darwin's ="trms">writing, non-theological account of diversity on earth, we find both ="trms">interrupters and continuers of these particular notions of ="trms">nature
the ="trms">question of model, what is the model for what, what is similar to what='qstn'>?
='strcls'>****how do we do comparative thinking='qstn'>? comparative thinking depends on similarity judgment and ="trms">difference judgment, and depends on good-enough models, and depends on a certain kind of ="trms">rhetorical work of ='strcls'>*="trms">crafting ="trms">tropes='strcls'>*
='lgc'>='lgc'>--> figures of similarity/="trms">difference='lgc'>:
by similarity, or
by contiguity, or
by part-whole, or
...
(this is ‘building’ ='strcls'>*among='strcls'>* us)
(how do i decide to compare two things='qstn'>? Shirin and Ophelia, etc)
models are built ="trms">rhetorics
="trms">history of models
the power of models is that they are not the ‘same as’
circuits of meaning and power that flow through (="trms">materials and bodies)
mondial ='lgc'>~='qstn'>? ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edge
the idiom ‘="trms">situated’ makes people think ‘local’ (instead of global)
by ="trms">situated she means the ‘knot’ which always means some place and somewhere, but that someplace/somewhere could be in ="trms">materiality a distributed digital ="trms">network. the ="trms">situated is always open. the point is that it is not nowhere and no place.
epidemic friendly
the flow of disease are major ="trms">international research ="trms">matter
eco-feminism, veganism is for ="ppl">="ppl">Haraway is genocidal ="trms">position, a ="trms">position that advocates violence, a ="trms">position dedicated to the destruction of ways of life and living beings in="trms"nttrm="cluster,club">cluding ="trms">animals, ='lgc'>[a ="trms">position that='lgc'>] ='strcls'>*concise all working ="trms">animals to being nothing but evidence of the destructive and violating im="trms">position of human will on ="trms">natural stuff='strcls'>*, and “that domestic ="trms">animals of all kinds are victims and de="trms">monstrations of human hubris گستاخى, and they have been made into tools” ='lgc'>='lgc'>~= an extreme developemnt of liberal theory ='lgc'>='lgc'>--> the (work) ="trms">animals are not self-defining subjects, are violations and victims, and should not exisit, except as='lgc'>:
="lsts lst1">•="trms">heritage-="trms">animals
="lsts lst1">•rescue-="trms">animals
="lsts lst1">•wards of guardianship
(='mywrk'>my work on ="nms">ajayeb and ="trms">question of ="trms">heritage has been exactly against that ="trms">position)
the radical anti-food-industry ="trms">position is a radical liberal theory turns all working ="trms">animals into (at best) ='strcls'>*="trms">heritage-="trms">animals='strcls'>* ='lgc'>='lgc'>~= ="trms">animal to be preserved as much as possible separate from human use ='lgc'>='lgc'>--> “all human use is bad”
(='lgc'>--='not'>✕='lgc'>='lgc'>--> we know that the ="trms">question of use and ="trms">instrumentalism cannot for mortal ="trms">finite beings rid out of liberation theory and practice)
='lgc'>[='thdf'>for example the dis="trms">position of the film How to Train Your Dragon='lgc'>: The Hidden ="trms">World, where at the end dragons are better off their human partners ='lgc'>~ kabutar ba kabutar baz ba baz کبوتر با کبوتر باز با باز='lgc'>]
='strcls'>**killing is not something mortal beings can avoid='strcls'>** (us or them)
='strcls'>*the human beings have regularly and in complex ways produced other living entities as killable='strcls'>*
='lgc'>[="trms">category of killable='lgc'>: a killing that doesn't quite count as killing='lgc'>]
killing your pet when she is too sick='lgc'> = a judgment in ="trms">responsive ="trms">relationship that is not equal
to say that “meat culture everywhere and always are acts of violation” is wrong
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“post-”, ='thdf'>the notion of ‘surpassing’ that is inevitability built into the “post-”, is in our way politically
the project of critique ='lgc'>: finding that point of violation where you can say “got you!”, ‘I nailed you’ ='lgc'>='lgc'>--> the practice of critique='lgc'> = to define what we are against ='lgc'>}='lgc'>=='lgc'>=> develop political movement that are fairly self-certain about what we are against ='lgc'>=='lgc'>=> you will find yourself (perhaps) property addressing a particular issue but having no ability ='strcls'>*to make political connection='strcls'>* (='lgc'>='lgc'>~= to think beyond the ="trms">category) ='lgc'>='lgc'>--> you find yourself crippled
posthumanist think of themselves as “better than”, more in possession of a “real” understanding of the ="trms">nature of contemporary ="trms">world, beyond the critique of ="trms">technology
the politics of it all...
='lgc'>[we have never been ='lgc'>='lgc'>-->='lgc'>] human ='lgc'>: being on the side of the one who developed ="trms">technology to realize intention of their mind in the ="trms">matter ='lgc'>[= The Iron Man='lgc'>]
='lgc'>=/= what it is to be people
we don't need fancy ="trms">epistemological justification (such as posthumanism), people know the ="trms">world in ordinary ways and we can learn from eachother, in all the (cultural, ="trms">historical, power, wealth) ="trms">differences among us ='lgc'>[='at'>@="frds scrmbld"nttrm="Leonardo">Leo='lgc'>] ='lgc'>='lgc'>--> ='strcls'>***partial ="trms">translations happen all the time='strcls'>***
to take the risk of making a mistake ='lgc'>--='lgc'>[the only way you can='lgc'>]='lgc'>='lgc'>--> affirm something ="trms">positive ='lgc'>: the ="trms">positive knowl="trms"nttrm="knowledge,Knowledge">edge pins on the possibility of mistake ='lgc'>--(='at'>@="frds scrmbld">Setareh; ="frds scrmbld"nttrm="Godard">Goda wants to avoid mistakes='qstn'>?)
(learning from ="ppl">="ppl">Foucault='lgc'>:) power='lgc'> = actual arrangement of the ="trms">world (and not something ‘out there’)
(learning from ="ppl">Derrida='lgc'>:) ="trms">responsibility is about the ="trms">excess of it all (and not the irony of it all ='lgc'>[='strcls'>*irony='lgc'>: incongruity of expectation and occurrence='lgc'>])
(learning from biology about='lgc'>:) ="trms">differences organize themselves by ="trms">ecologies (and not by binaries) ='lgc'>='lgc'>--> ="trms">ecologies have many scales (of temporality and physicality)='strcls'>***
="trms">scientific research ='lgc'>+ artistic research ='lgc'>+ contemporary philosophical critical inquiry ='lgc'>=='lgc'>=> ='strcls'>*topographies of ="trms">difference='strcls'>* ='lgc'>[='lgc'>='lgc'>--> important for ="frds scrmbld"nttrm="Godard">Goda's use of the term “privilege” flattening ="trms">differences='lgc'>]
(“='lgc'>+” are exchange zones, i am learning their ="trms">differences of idioms)
='lgc'>[="nms">apass='lgc'> = partners locked into ="trms">mimesis='lgc'>]
(my problem with ='thdf'>the idea of) privilege='lgc'>: a special ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right, advantage, or immunity granted to a particular group or individual ='lgc'>--assume='lgc'>='lgc'>--> the only way for a particular demographic to advance is at the expense of another
="lsts lst1">•="trms">communism which was a form of collectivism (defined itself against privileges) wiped out large populations
="lsts lst1">•it is easier to politicize gender and sexuality ='lgc'>--to='lgc'>='lgc'>--> ="trms">demand change
='at'>@="frds scrmbld"nttrm="Leonardo">Leo='lgc'>: the ="trms">question of (should this be the way of) ‘how do we inhabit our ="trms">situation and to make connection with each other’ ='lgc'>='lgc'>--> (='qstn'>?can i sug="trms">gest to ="frds scrmbld"nttrm="Leonardo">Leo) to drop the stance of comprehensive theoretical political ="trms">position ='lgc'>[without giving up the labor-intensive work of theory='lgc'>]
(to talk about...) as an abstraction of ="trms">seriousness
='strcls'>*if one is really ="trms">serious about the kinds of ="trms">interupted and entangled abstractions it is no longer good enough to do it from the ="trms">Greeks-on='strcls'>*
(not scolding post-colonial but actually) not to let philosophy or ="trms">science or any other rest of it any longer be that unmarked set of ="trms">categories
='strcls'>*="trms">situated ground='lgc'>: that we know something='strcls'>*
(not to let='lgc'>:) ‘not to know something’ (about living and arriving at the time of human-induced mass-extermination and mass-genocide) as the only way of being a ="trms">serious person ='lgc'>~ extinguish abstractions in order to act
='lgc'>[learning from ="ppl">="ppl">Haraway ='lgc'>+ ="ppl">="ppl">Latour:='lgc'>] ‘to take something ="trms">seriousness’ is not to run off and explain it by something else, is to be at risk to it's ‘thisness,’ to be available to it, to be undone and redone at encounter ='lgc'>='lgc'>~-> specualtive thought
(always asking) what other abstractions are to think with='qstn'>?
='lgc'>[my ="trms">interest in the ="trms">past ='lgc'>='lgc'>-->='lgc'>] your head screwed backward, not so much looking for relevant novelty ='lgc'>[and not in search for meaning='lgc'>] (not so of ="trms">past but also) not quite so enamored of the new and of the creative
="prgrph">-extinctions are happening at extraordinary rate that are difficult to deal with the perceptual ="trms">apparatuses of the bipedal hominid ='lgc'>[='lgc'>='lgc'>--> for example sayinig ‘everything is collapsing’ is one of those ="trms">categories, collapsology takes ="trms">world's doom as a ="trms">priori='lgc'>]
="lsts lst1">•knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>=='qstn'>? production of novelty, product of novelty ='lgc'>[that you need is not at all novelty for someone else='lgc'>]
="lsts lst1">•knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>=='qstn'>? reduction of ="trms">memory, production of ="trms">memory
="lsts lst1">•knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>=='qstn'>? cat's cradling each other
='strcls'>*what constitute flourishing='qstn'>?='strcls'>* ='lgc'>[='at'>@collapsology ='lgc'>=/= one is seduced, curious, ="trms">interested, and int="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigued ‘to what is going on there='qstn'>?'='lgc'>]
='lgc'>[="trms">species are often='lgc'>] risks for your ="trms">ongoingness
(work of) ='lgc'>[='strcls'>*='lgc'>]hope='lgc'>: care not being possible out of the place of sheer joy
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my issues with the commons
i have a problem with the conceptual and ="trms">material ="trms">apparatus called ‘resource’ that the commons takes un="trms">interrogated. (and there is no way out of it because commons must take ‘a’ de="trms">finition of resource for granted='lgc'>--and that makes it too easy to deconstruct). and it is too embedded within a political framework and ="trms">vocabulary. and political is the most difficult syntax to start with, which won't allow it to access other ="trms">literacies.
in this way the commons alone cannot properly address issues such as pollution, extinction, human-="trms">animal problems, ="trms">rhetoric, in="trms">heritance, logic, alienation, and so on, that need multidisciplinary thinking.
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="lsts lst1">•what is ‘feeling’ for ="frds scrmbld">Lili
="lsts lst1">•the issue of ‘similarity’ for ="frds scrmbld">Luiza
="lsts lst1">•zones of connectivity and presubjective singularities for ="frds scrmbld">Xiri. (what is even better than justice='qstn'>? kindness='qstn'>?)
(="frds scrmbld">Xiri's use of the implicit element of ‘surprise,’ she is trying to ="trms">communicate the ‘importance’ of her contents.) (trauma-="trms">story almost always silences other ="trms">stories. ='lgc'>-- she is compelled by her own ="trms">storytelling ='lgc'>='lgc'>--> baring witness to the injustice therefore resisting it.) ='lgc'>--when the victimized personal ="trms">veils the larger context of evil, the illusion of the true perpetrators - which is around you. (she stated the d="trms"nttrm="danger,stranger">anger which is all around us.)
="prgrph">-the issue of immediacy for ="frds scrmbld">Xiri
="prgrph">-‘you can only heal what you have wounded’ (Wagner's Parsifal “only the weapon that made it will ever cure the wound.”)='lgc'>--what does this mean for our caring activities='qstn'>? ='at'>@="frds">Sina='lgc'>: is this what you mean by western ="trms">modern rationalization, and ='thdf'>that is why you are thinking within the western/eastern philosophies, is the ="trms">modern tools the antidote to themselves='qstn'>? (this is too soon for me to say and understand this ="trms">question.)
what is my ‘will to’='qstn'>?
="frds scrmbld">Xiri wants to abolish injustice='qstn'>?
="frds scrmbld">Thiago, abolish selfishness='qstn'>?
="frds scrmbld">Maarten, abolish weakness='qstn'>?
="frds scrmbld">Aela, abolish entropy='qstn'>?
="frds scrmbld">Sana,
="frds scrmbld">Seba, abolish enmity='qstn'>?
="frds scrmbld">Lili, abolish feelings='qstn'>?
="frds scrmbld">Varinia, abolish obedience='qstn'>? ='lgc'>[='lgc'>--what shortens our leash='qstn'>?='lgc'>]
="frds">Sina, abolish selfhood='qstn'>?
="frds scrmbld">Vladimir, abolish non-disambiguity='qstn'>?
='at'>@="frds scrmbld">Esta, her ="trms">enunciated need for “framework” ='lgc'>[='lgc'>='lgc'>~->='qstn'>? ="trms">instruments of economization='lgc'>], could she be needing “pathway”='lgc'>: path instead of frame, and way instead of work. ='lgc'>[frame ='lgc'>=/=='qstn'>? overflowing (='lgc'>='lgc'>--> my ="trms">method of script='qstn'>?); identity ='lgc'>=/=='qstn'>? avidity, hers;='lgc'>]
="trms">interplay of scales
the scale of intimacy, (of skin, of shared heartbeats and feelings)
="trms">data and sur="trms">veillance and seduction
intimacy='lgc'>: still an unpre="trms">dictable force='qstn'>?
intimacy='lgc'>: the biological spring from which ="trms">affect drinks='qstn'>?
how ="frds scrmbld">Esta's proposal is capable of ="trms">traversing from the ="trms">lovers’ bed to the ="trms">wild embrace of the crowd to the alien touch of ="trms">networks='qstn'>?
='lgc'>[and when i say “abolish,” i am using a word that is about rendering something obsolete, mansukh, canceling, making ="trms"nttrm="already,spread">reading to get rid of it, and this is not the same as destroying.='lgc'>]
='at'>@="frds scrmbld">Arianna, ‘cleaning ="trms">agents,’ to toxicity='qstn'>? how can we learn to live with “toxic ="trms">animacy”(="ppl">Chen)='qstn'>? dirt='lgc'>: “consequences overwhelming their cause” (="ppl">="ppl">Latour)
="prgrph">-="trms">narratives about urgent necessity='lgc'>: that we need to understand more in order to cure, prevent, construct, excel, survive.
='strcls'>*afterlife toxicities (='qstn'>?)
='at'>@="frds scrmbld">Lili='lgc'>: cycle of planets instead of heartbeat of a planet. tuning in the soup of planets, instead of getting the pulse of a singular planet. the nebulous milk way of liquid bodies, instead of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid mass of individual blood='lgc'>--Pluto.
='at'>@="frds scrmbld">Varinia='lgc'>: (in her dog video, regarding her engagement with the law and the ="trms">question of comparative thinking='lgc'>:) what is the model for what, what is similar to what='qstn'>?
="prgrph">-is her model based on ='thdf'>the idea that beings exist as individual='qstn'>? (is this a ‘="trms">difference’ that her work produces='qstn'>?)
='at'>@="frds scrmbld">Agnes='lgc'>: you are a ="trms">response to the bed, making the bed and being made by its caress and embrace. it is not that you want all the audience in the ="trms">world to identify with a general ="trms">question or ="trms">present this as a universal expression, but what could go beyond localization is precisely this concept that you, like me, ="trms">transitioning body in your environment (bed or whatever) are outstretches of homeliness and forces that distribute across space and discourse, territories and sensing zones, you are an exchange between self and environment. this is ="trms">pragmatism. like the variety of bed sheets, we are proposed with answers that vary, before posing any ="trms">question.
to re="trms">formulate the ="trms">question that was posed to you='lgc'>: how your proposal is capable of ="trms">traversing from the bed to the ="trms">wild='qstn'>?
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pre-="trms">historic personhood
='mywrk'>my work is concerned with connections, mediation and passages.
what you take for granted, is in another words, what that you can't not know.
(my proposal='lgc'>:)
the ="trms">past is not absolute!
the idea is that the mythical became the mythological ='lgc'>='lgc'>--> Things could be treasured for their beauty as opposed to
their utility or their numinousness.
(="ppl">Martha ="ppl">="ppl">Kenney's) “="trms">wild facts”
facts that won't hold still
="trms">fables
="trms">fables of ="nms">ajayeb, creatures of ="trms">imaginations, (im)possible ="trms">worlds
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your institutional hacks
three things to consider in ='mywrk'>my work='lgc'>:
projection, immersion, and synthesis
seeking to be at once inside and outside the topic
the issue of topology ='lgc'>-- what remains invariant as a result of transformation
sug="trms">gestive power of the figure
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synthesis ='lgc'>=/=='qstn'>? genesis (to o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate something, to design)
genesis ='lgc'>=/=='qstn'>? apocalypse
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in research, contrast between ="trms">method and subject, is a tool
(in studying ="trms">natural ="trms">history)
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in critique, contrast between effect and ="trms">affect, is a tool
(assumed quality of the object and one's own named experience)
='lgc'>[these tools are perhaps cognitive objects='lgc'>]
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Enlightenment as cultural European ="trms">phenomenon versus a ="trms">scientific British one
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(the theatrical function of ="trms">natural philosophy in the England Enlightenment)
the function of ="trms">natural philosopher in 18th century was to use experimental ="trms">science machines to turn inert ="trms">matter into active power, light/fire/heat/etc. to ="trms">lecture an wealthy and polite fee-paying audience, in order to save them from irrationality, that inside all ="trms">matter there is life and power, and that life was divine.
(however all this was all swept away in the industrial revelation)
William Herschel, an amateur ="trms">natural philosopher discovering Uranus 1781
(Enlightenment was all about people changing their disciplines)
project of constructing a [...]