[...]. (="ppl">="ppl">Kenney)='lgc'>}

occult knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'><='lgc'>='lgc'>--> mystery ='lgc'><='lgc'>='lgc'>--> enchantment ='lgc'><='lgc'>='lgc'>--> ornamentation ='lgc'><='lgc'>='lgc'>--> illumination (='lgc'>=/= elucidate, tozihe shafaf توضیح شفاف) ='lgc'><='lgc'>='lgc'>--> ="trms">wonder


="large lg2" stl="font-size:112%"> ='strcls'>***bibliographic ="trms">aesthetics are arts of enchantment, vectors for the trans="trms">mission of value and meaning='strcls'>***

why think and ="trms">write with the ="trms">aesthetic='qstn'>?

="trms">book as an object='qstn'>? ="trms">writing as a practice='qstn'>? ="trms"nttrm="already,spread">reading as ="trms">world-making='qstn'>?='strcls'>***

(to feel) the effect of (our own) ="trms">language

art='lgc'>: “="trms">ontological theater” (='lgc'>=/=='qstn'>? ‘="trms">linguistic turn’ ='lgc'>{='lgc'>='lgc'>--> ="frds scrmbld">Marialena's remark on The Pillow ="trms">Book, that the film don't care about what is being ="trms">written. she is a ="trms">child of the ="trms">linguistic turn='qstn'>?='lgc'>})
(='lgc'>=/= “return to reality” ='lgc'>: “the ="trms">ontological turn”)
(='lgc'>=/= ="trms">language as “a necessary evil,” ="trms">aesthetics characterized as the main ="trms">instrument of ideological mystification)
='lgc'>~ learn to trust objects figured in unfamiliar ways='strcls'>* (, my bow and arrow='qstn'>?)
='lgc'>[both ="ppl">="ppl">Haraway (“="trms">material-="trms">semiotic”) and ="ppl">="ppl">Barad (“="trms">material-discursive”) are working against this kind of split between ="trms">language and reality, both in the level of analysis (of one's object) and com="trms">position (of one's ="trms">book)='lgc'>]


='strcls'>**where do our power come from if not from evidence='qstn'>?='strcls'>** (='at'>@="frds scrmbld">Seba)
='lgc'>='lgc'>--> the ='strcls'>*specter of deception='strcls'>* (it happened when i used ="trms">aesthetics in my ="trms">questions in my excursion at ="frds scrmbld">Vladimir's block, my peers thinking “what if we are beguiled='qstn'>?” ='lgc'>='lgc'>--> the suspicious refrains of “trust no one”) ='lgc'>=/= “attentive ="trms">wondering care” (="ppl">Bynum)

='strcls'>*** to tell enchanted ="trms">stories ='lgc'>='lgc'>--> ='lgc'><== we must struggle against the fear of being tricked ='strcls'>***
="prgrph">-this fear of being tricked ='lgc'>==> ="ppl">Descartes’ ="trms">beast-machine hypothesis (against nonhuman ="trms">agency) ='lgc'>: the clockwork ="trms">animal and gods; a site where ="trms">animality and ="trms">technicity were collapsed and both were rendered as deceptive.
="prgrph">-="ppl">Descartes’ ="trms">beast-machine ="trms">anxieties are still with us. (being duped by the) trickster ="trms">agencies of ="trms">animal-like automata='lgc'>--="trms">animals, spirits, and ="trms">technologies have dubious ="trms">agencies.


(='mywrk'>my work on ="nms">ajayeb hopefully,) is about cultivating ="trms">wild facts, to be at risk with our ="trms">craft, creating beautiful objects that give charismatic form to their ="trms">matters of care


i don't know in advance, how ="trms">stories and words will flow through us ='lgc'>='lgc'>--> i have to learn ="trms">pragmatic experimentation with magic, words and ideas='lgc'>: ='lgc'>[='at'>#="nms">ppp='lgc'>]
="lsts lst1">•="trms">poetry ='lgc'>='lgc'>--> to do with the art of ="trms">language
="lsts lst1">•="trms">poiesis ='lgc'>='lgc'>--> process of creation
="lsts lst1">•="trms">poetics ='lgc'>='lgc'>--> ="trms">questions of com="trms">position and form
='lgc'>}='lgc'>--(attention to)='lgc'>='lgc'>--> form ='lgc'>+ com="trms">position ='lgc'>+ influence

“i am rubied by your attention”
(ruby='lgc'>: yaghute sorkh یاقوت سرخ) ='lgc'>='lgc'>~-> to describe the effect of an encounter between two

...shifting ="trms">verbs to nouns and nouns to ="trms">verb ='lgc'>}='lgc'>='lgc'>--> practical

='strcls'>*="trms">relational properties of ="trms">language='lgc'>:
="lsts lst1">•="trms">viscosity (chasbandegi چسبند‌گی)
="lsts lst1">•conductivity
="lsts lst1">•velocity
(='lgc'>=/= daunting)
 ="prgrph prgrph2">-collective
 ="prgrph prgrph2">-exploratory
 ="prgrph prgrph2">-supportive


(what to do with) the unavoidable ="trms">childishness (and girlish) of ="trms">wonder and of ="trms">fables
="prgrph">-does ="trms">wonder need to grow up='qstn'>?

there is a risk that that which awakens our ="trms">epistemological appetite will ultimately be unfriendly, unseemly, unsophisticated, unsuitable
="lsts lst1">•="trms">wonder goes beyond what is suitable (="ppl">I="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigaray,) even threatens our status as “="trms">serious, adult thinkers” (="ppl">="ppl">Stengers)
hoax ='lgc'>==> compels us to do work that is sober and bound closer to reality

the bifurcation of ="trms">childhood and adulthood gets in the way of thinking
="prgrph">-the ="trms">child/adult divide as an “achievement” of the Vicorian Era

the context of my ="nms">ajayeb='lgc'>:
“The ="trms">Science War”
="trms">epistemological ="trms">differences between ="trms">sciences

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='lgc'>[Lorraine J. ="ppl">Daston='lgc'>]

the evolving collective sensibility of ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists

objective order and subjective sensibility

...celestial apparitions, ="trms">monsters,

how ="trms">wonder and ="trms">wonders fortified princely power, rewove the texture of ="trms">scientific experience, and shaped the sensibility of intellectuals

(webs of cultural significance, ="trms">material practices, and theoretical derivations)

(cultivate a distinctive ="trms">scientific self wherein knowing and knower converge) ="ppl">="ppl">Galison

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='strcls'>*passion maintains a path between (='lgc'>--corporal impressions and movements toward an object)='lgc'>:
philosophers ='lgc'><='lgc'>-='lgc'>-='lgc'>='lgc'>--> physicists
="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical research ='lgc'><='lgc'>-='lgc'>-='lgc'>='lgc'>--> ="trms">cosmological research
transcendental ='lgc'><='lgc'>-='lgc'>-='lgc'>='lgc'>--> ="trms">="trms">empirical

architecture of ideality ='lgc'>: (="trms">sociofamilial) stratification of desire ='lgc'>='lgc'>--> ideal ego ='lgc'>==> ="trms">religiosity, slogans, publicity, terror, ='lgc'>--='not'>✕='lgc'>='lgc'>--> roots ='lgc'>{vegetal, earthly, ideal, heavenly,)
='lgc'>[="ppl">I="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigaray='lgc'>]

(='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali , what is the source of movement='qstn'>? what is the motivating force behind mobility if not ="trms">wonder='qstn'>?='lgc'>='lgc'>---in all dimensions)
(both active ='and'>& passive) ="trms">wonder ='lgc'>==> move

the “man” (in ="ppl">Nietzsche and ="ppl">Heidegger) thinks he is at the end of his growth, has completed a cycle

“can we look at, contemplate, ="trms">wonder at the machine from a place where it does not see us='qstn'>?” ='strcls'>*** ='lgc'>='lgc'>--> the issue is how to be able to ="trms">wonder at the face of something/somebody that is looking (back) at us. ,,,(='at'>@="frds scrmbld">Lili)

surprise='lgc'>: not yet assimilated or disassimilated to known

energy tied to the dimension of the ="trms">story ='lgc'>=/= mobilization of new energies ='lgc'>='lgc'>--> (still) blind to their horizon, or qualities

='strcls'>*desire='lgc'>: vectorialization of space and time (='lgc'>=/= ="ppl">Deleuze and ="ppl">Guattari notion of desire) ='lgc'>='lgc'>--> movement toward, (not yet qualified)


mother who is magnanimous (großmütig) toward the little one


(-subject-='lgc'>[-) ="trms">wonder ='lgc'>{-='lgc'>]-desire-(-='lgc'>} ="trms">world )


(for ="ppl">Descartes='lgc'>:) object ='lgc'><== alchemy of the subject's passion

places in brain that are (soft and) tender ='lgc'>-='lgc'>='lgc'>--> not yet hardened by ="trms">past impressions

='strcls'>***='lgc'>[for me the='lgc'>] (appearance of something or someone) new modifies the movement (of spirits in an unexpected manner) ='lgc'>='lgc'>--> when we are faithful to the perpetual newness of the self, the other, the ="trms">world ='lgc'>='lgc'>--> faithful to becoming ='strcls'>***

="ppl">I="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigaray='lgc'>: ='strcls'>*="trms">wonder='strcls'>*='lgc'> = passion of encounter (between the most ="trms">material and the most ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical)

="trms">wonder='lgc'>:
="lsts lst1">•passion (of al="trms"nttrm="already,spread">ready born) ='lgc'>--='not'>✕='lgc'>='lgc'>--> reenveloped in ="trms">love
="lsts lst1">•touched and moves toward and within the attraction ='lgc'>--='not'>✕='lgc'>='lgc'>--> nostalgia for the first dwelling
="lsts lst1">•passion of first encounter ='lgc'>--='not'>✕='lgc'>='lgc'>--> repetition




='lgc'>[="ppl">="ppl">Haraway ="trms"nttrm="already,spread">reading ="ppl">Derrida='lgc'>: on killing,='lgc'>]

(="ppl">Derrida understood that this structure, this) logic of sacrifice and this ex="trms">="trms"nttrm="cluster,club">clusive possession of the capacity for ="trms">response, is what produces the ="trms">Animal

the death-defying arrogance of ascribing such wondrous ="trms">positivities to the Human

(="ppl">Derrida)"The ="trms">question of the said ="trms">animal in its entirety comes down to knowing not whether the ="trms">animal speaks but whether one can know what ‘="trms">respond’ means. And how to distinguish a ="trms">response from a reaction.”

the mistake of forgetting the ="trms">ecologies of all mortal beings, who live in and through the use of one another's bodies
='lgc'>[this is against ='lgc'>] The ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic fallacy is the mirror-image misstep to transcendental humanism.

multi="trms">species ="trms">contingency

In the idiom of labor, ="trms">animals are working subjects, not just worked objects.

the capacity to ="trms">respond and to recognize ="trms">response

We can never do without ="trms">technique, without calculation, without reasons, but these practices will never take us into that kind of open where multi="trms">species ="trms">responsibility is at stake.

="large lg3" stl="font-size:111%"> Engage them ='lgc'>[the dogs='lgc'>] as mindful bodies, in ="trms">relationships of ="trms">response='qstn'>?

the practical labor of non="trms">mimetic sharing(='qstn'>?)

='lgc'>[we make ‘knowing’. knowing is always a practice of making, and always ="trms">embodied. ='thdf'>the idea that thinking involves dis="trms">embodiment of the knowing organ is just insane.='lgc'>]

“="trms">articulating bodies to other bodies” ='lgc'>-='lgc'>-='lgc'>='lgc'>--> dis="trms">articulating bodies to re="trms">articulate other bodies

="large lg4" stl="font-size:110%"> entangled assemblages of relatings knotted at many scales and times with other assemblages, organic and not

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="nms">ajayeb is ="trms">system ="trms">imagination

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="large lg5" stl="font-size:124%">
='lgc'>[="ppl">Naveeda ="ppl">Khan='lgc'>]

Perhaps the ="trms">question could be posed as, how do we come to grips with the universal, the supra-="trms">historical, or even the ="trms">cosmos within our global ="trms">present, ="trms">imagining a local that lays claims upon all three='qstn'>?

is there a Muslim environmental ="trms">imaginary='qstn'>?

‘Islamic ="trms">ecology and environmental ethics’ ='lgc'>='lgc'>--> the[...]