[...]


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

="large lg2" stl="font-size:111%"> ="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)



='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'>]

="large lg1" stl="font-size:122%"> 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

="large lg3" stl="font-size:110%">
='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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="large lg4" stl="font-size:112%">
='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

="large lg5" stl="font-size:156%"> “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 ac[...]