[...] alienated='strcls'>* (='lgc'><='lgc'>-- we are out of line with an ="trms">affective economy)
='strcls'>***(then how to) share an orientation ='lgc'>[, also refuse to share an orientation toward certain things='lgc'>]
='lgc'>[an ="trms">aesthetic ="trms">question which is moral. how two of my teachers, Julia and Phil, did this='qstn'>?='lgc'>]

to get along ='lgc'>=='qstn'>? to share direction


politics of good feelings

(slide between) ="trms">affective and moral economies

='strcls'>*how feelings participate in making things (good) ='lgc'><='lgc'>--='not'>✕='lgc'>='lgc'>--> germanicity
how bodies turn toward things

="large lg2" stl="font-size:112%"> ='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>='lgc'>-->='lgc'>{
="lsts lst1">•messiness of the experiential
="lsts lst1">•un="trms">folding of bodies into the ="trms">worlds
="lsts lst1">•drama of ="trms">contingency

“hap” ='lgc'>='lgc'>-->='lgc'>{
="lsts lst1">•happening ='lgc'>='lgc'>--> chance
="lsts lst1">•happiness ='lgc'>='lgc'>--> stickiness
='lgc'>}='lgc'>='lgc'>--> ="trms">contingency of what happens as something good ='lgc'>='lgc'>--> ='strcls'>*="trms">worldy ="trms">question of happenings='strcls'>*
='lgc'>=/= (21st century) hard work, Aufgabe, happiness as an effect of what you do

happiness is
="lsts lst1">•intentional='lgc'>: directed toward objects ='lgc'>='lgc'>--> ="trms">phenomenological sense
="lsts lst1">•="trms">affective='lgc'>: contanct with objects


happiness puts us into intimate contact with things, ='lgc'>[...='lgc'>] even if that something does not ="trms">present itself as an object of consciousness (="ppl">Ahmed) ='lgc'>='lgc'>--> ='strcls'>*coming and going of objects='strcls'>*

“to be ="trms">affected by something is to evaluate that thing”


='at'>#my ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">Rigs='qstn'>? simulate a course of action of description
="lsts lst1">•near the object='qstn'>?
="lsts lst1">•near sphere (='lgc'><='lgc'>== happiness)
="lsts lst1">•core sphere
="lsts lst1">•orientation
='lgc'>='lgc'>--> practical action
="lsts lst1">•course of action

we come to have our likes, which might even establish what we are like. the bodily horizon could be redescribed as a horizon of likes. to have our likes means ='strcls'>*certain things are gathered around us='strcls'>*
='lgc'>[what about “beyond”='qstn'>? ='lgc'>=/= near-sphere Zolmat='lgc'>]

="large lg1" stl="font-size:144%"> ='lgc'>[='strcls'>*='lgc'>]orientation='lgc'>: registers the proximity of objects as well as shape what is proximate to the body

(="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robin='lgc'>:) happiness does not have an object
(="ppl">Freud='lgc'>:) ="trms">anxiety does not have an object
='lgc'>=/= (="ppl">Ahmed='lgc'>:) cor="trms">respondence between objects and feelings is not any simple ='lgc'>~~='lgc'>='lgc'>--> proximity, “unattributed happiness”


='lgc'>[...='lgc'>] ='lgc'><='lgc'>-- ( us )"subject” ='lgc'>='lgc'>--> ( ='heart'>♥ )"object”

things ='lgc'>--move='lgc'>='lgc'>--> us ='lgc'>--make='lgc'>='lgc'>--> things ='lgc'>~~> ...

='at'>@="frds scrmbld">Arjang, how happiness is displaced by the how of its arrival
(happiness can often recede or become ="trms">anxious, when the feeling becomes an object of thought)

what it means for happiness to be thought in these terms (as an end for its own sake)
what it means for ="trms">apparatus to be thought in these terms (of ="ppl">Agamben)
what it means for ocean to be thought in these terms (of ="frds scrmbld">Marialena)


in Islam, how does the good life get ="trms">imagined through the proximity of objects='qstn'>?

='lgc'>[='strcls'>*='lgc'>]taste='lgc'>: “manifest preferences”='lgc'>: “practical affirmation of an inevitable ="trms">difference” (="ppl">Bourdieu)

="trms">history becomes second-="trms">nature ='lgc'>='lgc'>==> ="trms">affects become ="trms">literal ='lgc'>='lgc'>==> (we assume we experience delight because) “it” is delightful

(often with ="trms">animals) the ="trms">affective ="trms">differentiation ='lgc'>==(basis of)='lgc'>='lgc'>==> (an essentially) moral economy


cheerfulness is the most ="trms">communicative of emotions (='heart'>♥ ="ppl">Ahmed)

(="ppl">Ahmed's take on) ="trms">loving (happily)='lgc'>: knowing the peculiarity of a ="trms">loved other's likes and dislikes, an intimacy with what the other likes and is given ='lgc'>='lgc'>--> on conditions that such likes do not take us outside a ='strcls'>*shared horizon='strcls'>*


='strcls'>***who/what introduces what feelings to whom='qstn'>?='strcls'>***

‘="trms">question of power'='lgc'> = do you go along with it='qstn'>?

sometimes the ="nms">Iranian orientation is toward maximal comfort of the others
(maintaining) ‘comfort'='lgc'> = (your or some) bodies “go along with it”


bond='lgc'>='lgc'>-->='lgc'>{ ="trms">affect ='lgc'>='lgc'>==> we search for an object ='lgc'>}


...certain objects al="trms"nttrm="already,spread">ready circulate as ="trms">socila goods before we “happen” upon them ='lgc'>='lgc'>--> we do not just find happy objects anywhere (='lgc'>='lgc'>--> how happy objects are found in Tasavof='qstn'>? located, lost, transported, sold, advertised, criticized, etc.) ='strcls'>*happy objects point us somewhere, a “where” from which we expect so much (='lgc'>='lgc'>--> happy objects of Tasavof ='lgc'>[or HOT='lgc'>] ='lgc'>{Qur'an, khezr, woman, ="trms">poetry, .../ قرآن / خضر / زن / شعر='lgc'>}='lgc'>='lgc'>-->their sense of values, practice, styles, and aspirations; where do they point ="nms">Iranians='qstn'>? beyond, Zolmat, ="trms">animal, shadow, everyday objects, etc. what are the feelings involving the “points” of alignment wuth these objects='qstn'>?) ='lgc'>~~='lgc'>='lgc'>--> relocation of expectations='lgc'>:
="lsts lst1">•from beyond to earth
="lsts lst1">•from global to local
="lsts lst1">•from future to now
="lsts lst1">•

in ="trms">situations where feelings are shared or are in common (which is usually the case in the environments that I am involved with,) how do I usually play a role='qstn'>? ='lgc'>='lgc'>==> (re)location of ="trms">responsibility

self-ex="trms">="trms"nttrm="cluster,club">clusion

to make ="nms">Iran or India or Germany happy “in bed”

(='at'>@="frds">Sina) ='strcls'>*what ever there is in the hear and now, it does not mean you do not have to rebel or not get into trouble.

idio="trms">syncratic likes (or dislikes) ='lgc'>=/= jouissance

="ppl">Ahmed ="trms"nttrm="already,spread">reading many ="trms">narratives of freedom, in which an in="trms">difference is “directed” as the apparent gift of freedom (, father becomes in="trms">different to what her daughter does as long as it makes her happy) ='lgc'>='lgc'>--> the unhappy objects of ="trms">difference

fantasies of proximity (in sense8 TV series) ='lgc'>='lgc'>--> if only we could be closer, we would be as one
the happiness of the characters of sense8 is the promise of “the one”

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="large lg3" stl="font-size:111%"> how to learn to ="trms"nttrm="already,spread">read the discursive practices of being of ="nms">ajayeb='qstn'>? the ways each being proposes its own (or another's) changing ="trms">geometry and topology, their boundary-drawing practices, their ="trms">differential productions, and how each being makes sense of its ="trms">world
="prgrph">-(the ="trms">authors and beings of ="nms">ajayeb,) what are their capacity to discern the reality of their (="trms">relational) ="trms">nature='qstn'>?
="prgrph">-how their determinate ="trms">position (in their ="trms">relational ="trms">nature) is or may be (usefully) (con)figured as ='strcls'>*="trms">specific connectivity='strcls'>*='qstn'>? ='lgc'>[the ="trms">question of ="trms">specific connectivites of ="nms">ajayeb='lgc'>]='lgc'>='lgc'>--> this requires from me ="trms">poetics='lgc'>: diffractive descriptive acts
="prgrph">-what are the ="nms">ajayeb's beings and mine ="trms">intertwined practices of knowing and being='qstn'>?

the ="trms">agential cut of the brittlestar is a survival kit='lgc'>: the arm is “cut” and becomes part of the other (predator)

="ppl">="ppl">Barad is ="trms"nttrm="already,spread">reading the brittlestar to rework (challenge conventional conceptions of) her discipline's ="trms">ontologies and boundaries ='lgc'>=/= ="trms">scientist's usual frame of application and amusement of “discovery” that feeds ="trms">technological advancement, “the ex="trms">citement and romantic overtones that inevitably accompany the ="trms">story of the ="trms">scientist as explorer breaking into new frontiers” (="ppl">="ppl">Barad)


="large lg4" stl="font-size:110%"> (="trms">embodiment='lgc'>='lgc'>-->) ='strcls'>*bodies are not ="trms">situated in the ="trms">world. They are ‘of’ the ="trms">world (in its dynamic ="trms">specificity)='strcls'>* (="ppl">="ppl">Barad) (='at'>@="frds scrmbld">Femke)

='lgc'>[='strcls'>*='lgc'>]objectivity
='lgc'>=/= occupying a determinate ="trms">position in a given environment
='lgc'>=/= occupying a particular coordinates in space and time, in culture, and in ="trms">history
='lgc'>=/= seeing from somewhere ='lgc'>[='lgc'>=/= “objectivism” (view from nowhere) or “everywhere” (relativism)='lgc'>]
='lgc'>=/=


(like ="ppl">="ppl">Barad's brittlestars) which ="nms">ajayeb's being's bodily dynamism resists (or constructs) the familiar notion that space is preexisting container='lgc'>:
="lsts lst1">•space='lgc'>: a ="trms">stage on which actors take their place
="lsts lst1">•time='lgc'>: the mere uniform ticking of clock
(how ="nms">ajayeb's ="trms">worlding is similar or ="trms">different than the familiar notion of ="ppl">Shakespeare's “="trms">world is a ="trms">stage...”='qstn'>?)

='lgc'>[="ppl">="ppl">Barad, ="trms">poet of ="trms">matter, time and space:='lgc'>] “="trms">Matter does not move in space and time. ="trms">Matter ="trms">materializes and dynamically en="trms">folds ="trms">different spatialities and temporalities.”='strcls'>*

="large lg5" stl="font-size:124%"> ='strcls'>*there is only exteriority within='strcls'>*
='lgc'>--='qstn'>?='lgc'>='lgc'>--> models that ="trms">position re="trms">presentation as the lens that mediates between the object ="trms">world and the mind of the knowing subject ='lgc'>='lgc'>--> (an optics that reflects) a ="trms">geometry of absolute exteriority between ="trms">ontologically and ="trms">epistemologically distinct kinds ='lgc'>=/= ="nms">ajayeb's diffractive ="trms">differential ="trms">materializations

perhaps that arm that got detached from you, could have a chance of not becoming a jettison ="nms">phantom limb forever haunting the missing amputated ‘you,’ rather, a part of “companion ="trms">species being helping out”='qstn'>? ='lgc'>='lgc'>--> ='strcls'>*connectivity does not require physical contiguity='strcls'>* (='at'>@="frds scrmbld">Luisa's string “theory”)
='lgc'>[='strcls'>*="nms">phantom limb='strcls'>* (a concept every theorist/artist should take ="trms">seriously), in ="ppl">Descartes='lgc'>: used as an illustration of the deception to which the inner senses are prone.
“fossil images,” persistence of pathological ex="trms">citation to the peripheral nerves. (the condition of ‘amputees’ for the one who re-="trms">members and build[...]