[...]tical ='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'>?)
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“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)
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='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
='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
="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 traditional predicament of an ="trms">articulation between the order of knowl="trms"nttrm="knowledge,Knowledge">edge or cognition and that of action, ethico-political or otherwise ='lgc'>='lgc'>--> ='strcls'>*="trms">responsibility in Western philosophical tradition='lgc'>: an address to an other='strcls'>*
...the ="trms">rhetorical event of a comparison
='at'>#='lgc'>[the theater of example='lgc'>]
the threat of example's ="trms">excess
="trms">fables of ="trms">responsibility ='lgc'>==securing='lgc'>='lgc'>==> ='strcls'>*the morality of the subject who means='strcls'>* (who can they finally be submitted to the logic of an ='strcls'>*evaluative destination='strcls'>*)
(="ppl">Derrida's) mode of ="trms">enunciation and the ="trms">literary vehicle entrusted with its exemplification ='lgc'>:
='strcls'>*='lgc'>[...='lgc'>]it is sufficient to introduce, into the ="trms">fold of speech acts, a few wolves of the type (“undecidability” or “unconscious”) for the shepherd to lose track of his sheep='lgc'>: one is no longer certain where to find the identity of the “speaker” or the “hearer,” ... where to find the identity of an intention.='strcls'>*
='lgc'>--='qstn'>?='lgc'>='lgc'>--> wolf in sheep's clothing ='lgc'>[='lgc'>='lgc'>--> also the problem/fantasy of the “="trms">integration” project (as the space of ethics and politics)='lgc'>='lgc'>~='lgc'>~>(“Appearances are deceptive” ='lgc'>='lgc'>==> ex="trms">="trms"nttrm="cluster,club">clusion of the parasite ='lgc'>+ identification of subjects as the task of ="trms">responsibility); -what would mean for the German shepherd to lose track of his sheeps='qstn'>? (to go from) the ="trms">fable of ='strcls'>*the oriented sheep="trms">fold='strcls'>* ='lgc'>--to='lgc'>='lgc'>--> the ="trms">fable of ='strcls'>*losing count='strcls'>*='lgc'>]
="prgrph">-the vexed ="trms">relation between sheep and wolf, slave and master
(='mywrk'>my work is all about='lgc'>: can we please look at) some ='strcls'>*other='strcls'>* “="trms">interior of the ="trms">system”
(="trms">system never has only one ="trms">interior ='lgc'>[='lgc'>=/= conspiracy='lgc'>: ="trms">system's singular ="trms">interiority='lgc'>])
="lsts lst1">•="trms">literature's (ir)="trms">responsibility to philosophy
="lsts lst1">•art's (ir)="trms">responsibility to journalism
Xanthus the philosopher decides to buy a slave, goes with his students to the slave ="trms">market, and encounters the disfigured Phrygian Aesop (recently granted the power of speech after assisting a priestess of Isis and hence become too difficult for his previous master to handle). Their first exchange is exemplary, as the philosopher ="trms">interrogates the slave in order to determine whether “he knows anything,” receives equivocal replies, and finishes by asking, “Do you want me to buy you='qstn'>?”
(Life of Aesop)
thinking ="trms">fable as ="trms">language ='lgc'>: ‘="trms">Fabula’ (="trms">narration or account), derived as it is from the Latin root ‘fari’ (to speak) and linked to the ="trms">Greek ‘phanai’ (to speak or to say), finally implies nothing other than ="trms">language as such
Mythos and logos, the one is not more true (or more false, deceptive, ="trms">fictive, etc.) than the other
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(to open to the) alterity of an ungoverned ="trms">figuration
hero='lgc'>: the adventure of an identification that can only occur in the comparison that a ="trms">fable ="trms">demands
Horace's dictum='lgc'>: “with a change of names, the ="trms">fable is told about you” (a trans-subjective movement, a tropological ="trms">system ='lgc'>=/= ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor or metonymy, )
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(for ="ppl">Nietzsche) ="trms">responsibility='lgc'>: the ability to make and keep one's promises='lgc'> = being (able to be) held [...]