[...]eption of ="trms">language
='lgc'>[am i also referential (='lgc'>=/= ="trms">pragmatic) in my conception of ="trms">language='qstn'>?='lgc'>]='lgc'>='lgc'>--> to teach a being to speak pre="trms">supposes not only a tolerance of but also ='strcls'>*a profound ="trms">interest in misunderstanding='strcls'>* (this ‘profound ="trms">interest in misunderstanding’ is precisely both cognitive and political aspect of what I am trying to bring forth) ='lgc'>='lgc'>~-> (how ="trms">language-learning with ="trms">animals can help us learn) restating and inverting the ="trms">question of control

='strcls'>*exchange can only be achieved when there is “a continous reprisal of ="trms">translations and betrayals of meaning”='strcls'>* ='lgc'>='lgc'>==> understanding itself is compromised
='lgc'>[='strcls'>*='lgc'>]="nms">ajayeb='lgc'>: a non-stop betrayal of ="trms">translations (of perspectives) and continuous redressal of meanings (of things)

“as if” has to do with misunderstanding

“meanings are constructed in a constant movement of ‘attunement,’ which makes them emerge.”
(="ppl">="ppl">Despret, ="trms">animal breeding practices)

(='mywrk'>my work on ="nms">ajayeb is also much about) ='strcls'>*="trms">language-learning='strcls'>* ='lgc'>[...='lgc'>]in its ="trms">pragmatic function='lgc'>: it is an effective means of acting and of making others act


="large lg2" stl="font-size:112%"> keep your end up


='lgc'>[='strcls'>*='lgc'>]type='lgc'>: identifying ="trms">language use with modes of existence ='lgc'>[="ppl">Wittgenstein's mistake='lgc'>] (maybe useful to reanimate the ="trms">question of ‘becoming’ for ="frds scrmbld">Marialena)
the mode of existence of lions is subordinated to that of an essence “lioness,” guaranteed by the identity of the ="trms">species and the stability of its repertoire of behavior ='lgc'>='lgc'>==> a bur="trms">densome conception of the ="trms">naturalness of ="trms">animals
='strcls'>***the ="trms">question is not what ‘is’ a lion, but “how does one become a lion,” not only in lion ="trms">community and ="trms">species, but also in the work of ="trms">scientists, constructing what it is to be a lion.
='lgc'>='lgc'>--> this is about becoming='lgc'>: of that of which the ="trms">animal is rendered capable by the ="trms">apparatuses that ="trms">interrogate it

how can what I say about lions or baboons (or oceans or jinns) be ="trms">authorized by them='qstn'>?


='lgc'>[='strcls'>*='lgc'>]we='lgc'>: constituted by the assemblage of ="trms">different (="trms">animal-, nonhuman-, machine-, human-)beings ="trms">="trms">equipped with an ="trms">apparatus aimed at making them talk well ='lgc'>--='lgc'>{by taking an ="trms">interest in what constitutes the appropriateness of a ="trms">material ="trms">apparatus that transforms those it ="trms">interrogates='lgc'>}='lgc'>='lgc'>--> fully agreeing to ="trms">situate oneself in a regime of transformations and accomplishments ='lgc'>==='lgc'>{that mingle with and give form to='lgc'>}='lgc'>='lgc'>==> ='strcls'>*desires='strcls'>*
="prgrph">-rese="trms"nttrm="search">archer's desire is one the modes of their efficacity
="prgrph">-“our” problems are not a ="trms">priori

a “we”='lgc'>:
='lgc'>+ “know full well”
='lgc'>+ “are ="trms">different”
='lgc'>+ “who work”

="trms">rhetorics of pronouns, acts of crude ="trms">generalizations='lgc'>: something is being ="trms">specified and something ="trms">generalized. ='lgc'>[='at'>@="frds scrmbld">Xiri's “I am the one who... your...” the ="trms">specificity and generality of “I” and of “you” in her text. how the ="trms">difference of “you” and “I” was envisaged in her ="trms">poem='qstn'>?='lgc'>='lgc'>-->='lgc'>{I, the effected by ='lgc'>=/= you, the haver='lgc'>} how can this I/you impose itself not as the effect of a strong-arm tactic='qstn'>? ='lgc'>=/=='qstn'>? I want to find out how to live together; refuse to deepen the contrast between “us” and “them"='lgc'>] ='lgc'>[in ="frds scrmbld">Xiri's ="trms">poem='lgc'>: who/what makes her pronouns='qstn'>?='lgc'>] ='lgc'>[to address people ‘as’ refugees, subjugated, poor, or victim, to recognize them by these identities, only repeats the process of ex="trms">="trms"nttrm="cluster,club">clusion(='qstn'>?) could be experienced as disabling.='lgc'>]


='strcls'>*/ ="trms">generalization is constructed bit by bit

="large lg10" stl="font-size:106%"> (that which constitutes) an expression of the parrot's opinion in relevance to what it is asked, the fact that it engages with, accepts and activly transforms what becomes a part of its ="trms">world, ="trms">translates an extension of this ="trms">world and therefore an extension of its subjectivity as “parrot-with-human”


="prgrph">-when an ="trms">animal escapes me, in fact it is making a form of the “judgement of ="trms">relation” that ="trms">animals make about humans


='lgc'>[='strcls'>*='lgc'>]anonymity='lgc'>: (a certain manners of ="trms">presenting oneself,) that un="trms">questioned condition of research that ="trms">translates a certain type of ="trms">relationship and a certain manner of defining those whom one addresses

I am against “feel free to say what you want” because it means actually what you say will have no consequences ='lgc'>='lgc'>==> (radical) a="trms">symmetry of expertises='lgc'>:
="lsts lst1">•rese="trms"nttrm="search">archer-="trms">author ='lgc'>='lgc'>--> knows better
="lsts lst1">•="trms">social actor ='lgc'>='lgc'>--> ="trms">interchangeable holders of opinions


“="trms">scientist”='lgc'>: that who “knows better”
(if the fish cannot become a ="trms">scientist, then I also don't want to ='lgc'>='lgc'>--> let's change how one becomes a “fish” or a “="trms">scientist”)


(="frds scrmbld">Laleh) could ask her subjects='lgc'>: “so, in your opinion, ‘as a ="trms">child,’ how do you think I should construct my ="trms">question so that it has a chance of being understood and of being ="trms">interesting='qstn'>?”
="lsts lst1">•the ="trms">question, that was my ="trms">responsibility, that of ="trms">difference, ="trms">formulated in ="trms">different ways
="lsts lst1">•“they” ='lgc'>[your “subjects"='lgc'>] might unproot your ="trms">question, displace it, modify its ambit (hoze حوزه), and when they find the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right way of ="trms">formulating it, they answer='strcls'>*

='lgc'>[='strcls'>*='lgc'>]asking ='lgc'>='lgc'>~= constructing ="trms">interest ='lgc'>='lgc'>='lgc'>~=> (a chance of) ="trms">interesting answers
="lsts lst1">•ask your subjects to construct ="trms">interest
="lsts lst1">•the appropriateness of ="trms">question
="lsts lst1">•problems are only ="trms">interesting if they ="trms">interest (='qstn'>?)
="lsts lst1">•(all) ="trms">apparatuses create subjectivities


to attend to ="trms">animal “paying attention” ='lgc'>='lgc'>--> good ="trms">translators of intentions
(how did I become ="trms">interested in this='qstn'>?)

="large lg1" stl="font-size:111%">
in farms, “talk is incessant. And because there is talk, there is talking back.”

talking back and forth ='lgc'>='lgc'>--> exchange judgments about intentions ='lgc'>='lgc'>--> adjusting the intentionalities (between human and ="trms">animal; relevant also for ="frds scrmbld">Varinia's dog ="trms">relation ='lgc'>[='lgc'>='lgc'>--> ‘I know that you know what I intend to do'='lgc'>]='lgc'>--)='lgc'>='lgc'>--> ="trms">language as a mean for creating an overlapping awareness between two speakers (="ppl">="ppl">Despret, ="ppl">Hearne, ="ppl">Sennett) ='lgc'>=/= ="trms">language “populates” each of the beings ="trms">present with perspectival pro="trms">positions, which are so many pro="trms">positions of intentionality='lgc'>:
="lsts lst1">•one makes say (='at'>@="frds scrmbld">Sven)
="lsts lst1">•one makes ask
="lsts lst1">•one puts oneself ‘in’ the place of
="lsts lst1">•one doesn't ="trms">interpret
="lsts lst1">•one experiments
="lsts lst1">•
='lgc'>='lgc'>--> these are perhaps non-immediate form of knowl="trms"nttrm="knowledge,Knowledge">edge
='lgc'>='lgc'>--> these practices inscribe the ="trms">animal and human in the ="trms">world of “speaking” ='lgc'>[='at'>@="frds scrmbld">Marialena='lgc'>]
='lgc'>='lgc'>--> these are “perspectives” that “populate” our ="trms">world

(each) ='lgc'>[='strcls'>*='lgc'>]perspective is made up of ="trms">translation of intentions='strcls'>*
(="trms">animal breeders are perspectivists)


="trms">situations of the exchange ='lgc'>='lgc'>~= ="trms">situations of subjectivity ='lgc'>='lgc'>--> adopting perspectives (='lgc'>='lgc'>--> ='lgc'><='lgc'>--) judge intentions ='lgc'>}='lgc'>='lgc'>--> ‘="trms">response’

='lgc'>[='strcls'>*='lgc'>]="trms">intersubjectivity='lgc'>: accepting the proposal of subjectivity; becoming what the other sug="trms">gests; acting in the manner in which the other addresses you ='lgc'>[='lgc'>='lgc'>--> my ="nms">apass bow and arrow, was about this sug="trms">gestivity='lgc'>]

the ="trms">apparatus of ="trms">question (that you sug="trms">gest,) activates some modes of existence rather than others

...shared perspectives, shared intelligences and intentions, resemblances, inversions and exchanges of properties (between humans and ="trms">animals)

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my practice and work on ="nms">ajayeb is grounded in the ="trms">history and ="trms">materiality of ="trms">scientific practices

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(="nms">ajayeb's) particular and exceptional ="trms">nature

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(="ppl">="ppl">Despret)

“="trms">anthropo-="trms">zoo-genetic” ='lgc'>: a practice that constructs ="trms">animals and human

(how can i design an ="trms">apparatus for ="nms">ajayeb) to perform availability='qstn'>?
(build) ="trms">questions that construe and construct signs that ‘make a ="trms">world’ for the ="trms">animal (entity of the ="nms">ajayeb)
="prgrph">-how can i offer possible ="trms">interesting becoming to the ="trms">animals of ="nms">ajayeb, in offering a way for them to ="trms">articulate the ="trms">system, (not to make a ="trms">system that ="trms">articulates them)

(in experimenting with ="nms">ajayeb) how can i involve my body, involve my knowl="trms"nttrm="knowledge,Knowledge">edge, involve my ="trms">responsibility, involve my future='qstn'>?
="prgrph">-how to let them adopt me='qstn'>?
="prgrph">-to produce an ="nms">ajayeb body to allow a ="nms">ajayeb ="trms">world to ="trms">affect me

the ="trms">world of ="nms">ajayeb is a richly ="trms">articulated ="trms">world ='lgc'>=/= a ="trms">world of enthusiastic automata (one who is only moved by itself) observing strange and mute creatures

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='lgc'>[Mersad al-ebad='lgc'>] tabaye-i طبایعی (="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list)


="trms">historical ="trms">specificity(s) of ="trms">animal-human ="trms">relationship



(worst-)="trms">translated ="trms">science

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='lgc'>[="ppl">="ppl">Haraway, Queering the non/human='lgc'>]

‘companion’ ='lgc'>[she starts by showing the d="trms"nttrm="danger,stranger">anger of the term like any other term='lgc'>]

reducing type is among other things at the heart of racism
types='lgc'>: colonised, enslaved, non-citizen, ="trms">animal, refugee, ='lgc'>[etc.='lgc'>], typological female reduced to her reproductive function,

secular ="trms">semiotics (never nourished us='qstn'>?)

queering='lgc'>: the job of undoing ‘normal’ ="trms">categories, ='lgc'>[="trms">sorting operations='lgc'>]

...patterning, consequences, and the possibility of ="trms">response.
queer, off-="trms">category, sf ="trms">worlding
(what are the SF ="trms">worldings of ="nms">ajayeb='qstn'>?='lgc'>--SF as building alternative ="trms">ontologies. finding absent but possible ="trms">presents='lgc'>--whether ="trms">presented as elsewheres or other times. “='lgc'>[...='lgc'>]an elsewhere from which ="trms">different ='lgc'>[...='lgc'>] ="trms">articulations of ="trms">naturecultures and alterity could be explored.”)

“The one who would be normal, in a ="trms">category of his own” ='lgc'>='lgc'>--> ends badly

(human ="trms">scientist's) deadly one-way test='lgc'>: unable to recognize the ="trms">presence of the ="trms">trapped one ='lgc'>='lgc'>--> (for him) no one is at home in the ="trms">categorically Other


='lgc'>[Seed Bag='lgc'>]

...the problem of destruction and wounded flourishing='lgc'>--not simply survival='lgc'>--in exile, diaspora, abduction, and transportation='lgc'>--the earthly gift-burden of the descendents of slaves, refugees, immigrants, ="trms">travelers, and of the indigenous too.

(In the feminist SF mode,) ="trms">matter is never “mere” medium to the “informing” seed;

Homebody / ="trms">traveler

...disruptive details of good ="trms">stories that don't know how to finish

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='lgc'>[="ppl">="ppl">Barad='lgc'>]

='lgc'>[...='lgc'>] re="trms">membering is not a replay of a string of moments, but an enlivening and reconfiguring of ="trms">past and future that is larger than any individual. ='lgc'>[...='lgc'>] The ="trms">past is never finished. It cannot be wrapped up like a package, or a scrap="trms">book, or an acknowledgment; we never leave it and it never leaves us behind.

="ppl">="ppl">Barad's mother's ="trms">question='lgc'>: “what good is there in offering recognition that can't be recognized='qstn'>?”

='lgc'>[...='lgc'>] there is only the ongoing practice of being open and ='strcls'>*alive to each(other)='strcls'>* meeting

“How to disrupt patterns of thinking that see the ="trms">past as finished and the future as not ours or only ours='qstn'>?”



='strcls'>*="trms">measurement
='strcls'>** the ="trms">nature of ="trms">nature depends on the ="trms">apparatus that ="trms">measure it
='strcls'>***='lgc'>='lgc'>--> which ="trms">measurements are at use in ="nms">ajayeb='qstn'>?
(what constitutes a ="trms">measurement for what='qstn'>?)

the stran="trms">gest idea='lgc'>: that we have access to cultural re="trms">presentations and their content (that we lack toward the things re="trms">presented) (='lgc'>=/= “="trms">agential rea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">ontology” barad-posthumanist.pdf) ='lgc'>[="ppl">="ppl">Foucault's “words and things” is the name of the game='lgc'>] ='lgc'>[='lgc'>='lgc'>--> ='at'>@="frds scrmbld">Aela, perhaps we can begin with a ="trms">different starting point, other than the old idea of “humanity's own captivity within ="trms">language='lgc'>--the starting place of the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of re="trms">presentation,” perhaps it would be better to begin with a ="trms">different ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics... ='lgc'>='lgc'>-->='lgc'>{the term ‘="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics’ (far from being the deep o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of high philosophy) actually comes o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginally from (the ="trms">writings of) ="ppl">Aristotle on physics, rearranged three centuries after his death by ="ppl">Andronicus of Rhodes='lgc'>}='lgc'>]

="trms">materiality itself is always al="trms"nttrm="already,spread">ready figured within a ="trms">linguistic domain as its condition of possibility(='qstn'>?(!))
='lgc'>[ (='qstn'>?(!)) ='lgc'>: a ="trms">contingent ="trms">question pregnant with ="trms">wonder='lgc'>]
='lgc'>[my starting point in my ="trms">lecture/performance is with the concern (warned by ="ppl">Nietzsche) that ="trms">language is being granted too much power, tendency to take grammar too ="trms">seriously ='lgc'>: allowing ="trms">linguistic structure to shape or determine our understanding ='lgc'>{='lgc'>='lgc'>--> ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigs='lgc'>}
believing that ‘subject’ ='lgc'>+ ‘predicate structure of ="trms">language’ (='lgc'>~ grammatical ="trms">categories) ='lgc'>--reflects='lgc'>='lgc'>--> (a ="trms">prior ="trms">ontological reality of) substance and attribute (='lgc'>~ underlying structure of the ="trms">world) (='lgc'>=/= ='strcls'>*="trms">contingency ='strcls'>*="trms">rhetoric);, ='lgc'>='lgc'>--> still in the 16th century europe (pointed by ="ppl">="ppl">Foucault) ="trms">language was simply “one of the ="trms">figurations of the ="trms">world” ='lgc'>=/= “="trms">language as medium"='lgc'>]

='strcls'>*performativity (the way i am understanding it using ="ppl">="ppl">Barad's words) ='lgc'>=/= the ="trms">excessive power granted to ="trms">language to determine what is real
="prgrph">-a contestation of the unexamined habits of mind that grant ="trms">language and other forms of re="trms">presentation more power in determining our ="trms">ontologies
="prgrph">-="trms">questions of cor="trms">respondence between description and reality ='lgc'>='lgc'>--> ="trms">questions of ="trms">ontology, ="trms">materiality, and ="trms">agency. (the things i am busy with in ="nms">apass)
="prgrph">-(discursive dimensions in="trms"nttrm="cluster,club">clude) ="trms">questions of meaning, intelligibility, significance, identity formation, and power
='prcnt'>% ="ppl">Austin's speech acts, ="trms">relationships between saying and doing ='lgc'>='lgc'>--> ="ppl">Derrida's poststructura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list amendments ='lgc'>='lgc'>--> ="ppl">Butler (with ="ppl">="ppl">Foucault's understanding of the productive effects of regulatory power) in theorizing ='thdf'>the notion of identity performativity ='lgc'>{='at'>@="frds scrmbld">Xiri, we understand gender not as a thing or a set of free-floating attributes, not as an essence='lgc'>--but rather as a “doing”='lgc'>: “gender is itself a kind of becoming or activity ... gender ought not to be conceived as a noun or a substantial thing or a static cultural marker, but rather as an incessant and repeated action of some ="trms">sort” ='lgc'>='lgc'>--> with this regard what ="trms">questions should ="frds scrmbld">Xiri ask her subjects='qstn'>?='lgc'>}

="large lg14" stl="font-size:106%"> ='lgc'>{ practice of re="trms">presentation ='lgc'>=/= re="trms">presented entity ='lgc'>}='lgc'>='lgc'>--> this “='lgc'>=/=” is ="trms">ontological ='lgc'>='lgc'>==> ="trms">question of accuracy (of re="trms">presentation) ='lgc'>='lgc'>--> ="trms">scientific knowl="trms"nttrm="knowledge,Knowledge">edge objectivity

focus on the ="trms">nature ='and'>& production of ="trms">scientific knowl="trms"nttrm="knowledge,Knowledge">edge (='lgc'>='lgc'>--> mediates our access to the ="trms">material ="trms">world) ='lgc'>--(="trms">science-studies)='lgc'>='lgc'>--> dynamics of the actual practice of ="trms">science ='lgc'>}='lgc'>='lgc'>--> ongoing patterns of ="trms">situated activity

="prgrph">-='strcls'>*o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of “appearance”='strcls'>*-
...with ="ppl">Democritus's atomic theory emerges the possibility of a gap between re="trms">presentation and ="trms">presented. (='thdf'>the idea that something “appears”)
="prgrph">-="ppl">Democritus='lgc'>:
="lsts lst1">•atomism (='lgc'>='lgc'>-->='qstn'>? cornerstone of ="trms">modern ="trms">science)
="lsts lst1">•democracy (='lgc'>='lgc'>-->='qstn'>? cornerstone of ="trms">modern politics)
='lgc'>}='lgc'>='lgc'>--> ='thdf'>the idea that the ="trms">world is ="trms">composed of individuals with separately attributable properties='strcls'>**** (='lgc'>='lgc'>==> ="ppl">Newtonian physics of independent objects, ='at'>@="frds scrmbld">Heike)

="large lg14" stl="font-size:126%"> ='strcls'>*="ppl">Newtonian framework ='lgc'>='lgc'>--> meaphysics of individualism
="lstsrd">1- that the ="trms">world is ="trms">composed of individual objects with individually determinate boundaries and properties whose well-defined values can be re="trms">presented by abstract universal concepts that have determinate meanings independent of the ="trms">specifices of practice (='lgc'>--this is exactly what ="frds scrmbld">Marialena should be carefull about='lgc'>: abstract univerality of ‘="trms">language,’ and the independency of her ‘recorder’)
="lstsrd">2- that ="trms">measurement involves continuous determinable ="trms">interactions such as the values of the properties obtained can properly be assigned to the pre="trms">measurement properties of objects separate from the ="trms">agencies of observation

(='strcls'>*)concept='lgc'>: ="trms">specific ="trms">material arrangements, concepts are defined by the circumstances required for their ="trms">measurement

(is ="frds scrmbld">Luisa's “wholesomeness” also about a feeling for inseparability='qstn'>?)


deployments of power ='lgc'><='lgc'>='lgc'>--> body='lgc'>--='lgc'>{bodies, functions, physiological processes, sensations, pleasures,='lgc'>}

="trms">matter is not an end product, rather an active factor in further ="trms">materializations
(='strcls'>*** ="trms">matter ="trms">materializes ='strcls'>***)
="trms">matter's ongoing ="trms">historicity

precise ="trms">causal ="trms">nature of productive practices ='lgc'>='lgc'>==> ="trms">differential constitutions are marked


="nms">ajayeb='lgc'>: a host of ="trms">material-discursive forces

='strcls'>*for ="nms">ajayeb i need to rework notions of='lgc'>:
="lsts lst1">•discursive practices
="lsts lst1">•="trms">materialization
="lsts lst1">•="trms">agency
="lsts lst1">•="trms">causality
='strcls'>*without='lgc'>:
="lsts lst1">•re="trms">sorting to the optics of transparency
="lsts lst1">•the ="trms">geometric of absolute exteriority or ="trms">interiority
="lsts lst1">•theorization of human as either pure cause or pure effect


="large lg3" stl="font-size:110%"> ='strcls'>*any entity's ="trms">ontology (its cast identity) is always open for future's reworkings='strcls'>* (="ppl">="ppl">Barad)


adding a ="trms">Greek fused syntactical molding to the individual, ‘trans-’ is not enough, we have to make the postulation of individuality unthinkable, and that needs work
='lgc'>{how to make things unthinkable='qstn'>? not available to think with. what should be an “unthinkable” theory of ="trms">relations='qstn'>?='lgc'>}

(="ppl">Descartes's ="trms">epistemology ='lgc'>='lgc'>--> re="trms">presentationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list structure of words, knowers, and things)='lgc'>='lgc'>--> transparency of ="trms">measurement (transparency of ="trms">language) ='lgc'>=/= ="ppl">Bohr's ="trms">epistemological framework (after his ="trms">="trms">empirical findings of an inherent discontinuity in ="trms">measurement ='lgc'>='lgc'>--='lgc'>--='prcnt'>%> wave-particle duality paradox) ='lgc'>='lgc'>~-> ="ppl">="ppl">Barad's “="trms">causal ="trms">relationship between ="trms">specific ex="trms">="trms"nttrm="cluster,club">clusionary practices ="trms">embodied as ="trms">specific ="trms">material con="trms">figurations of the ="trms">world ='lgc'>[='lgc'>='lgc'>~= discursive practices, (con)="trms">figurations rather than “words"='lgc'>] and ="trms">specific ="trms">material ="trms">phenomena ='lgc'>[='lgc'>='lgc'>~= ="trms">relations rather than “things"='lgc'>]”

="large lg4" stl="font-size:110%"> (='strcls'>*)="trms">position (='lgc'>~ ="trms">specific physical arguments, ='lgc'>[='lgc'>=/= well-defined abstract concepts, in="trms">herit attribute of independently existing objects='lgc'>]='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to critique of ‘="trms">positionality’)
“="trms">position” only has meaning when a ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid ="trms">apparatus with fixed parts is used (='thdf'>for example a ruler is nailed to a fixe[...]