[...]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)


="large lg2" stl="font-size:110%">
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’

="large lg3" stl="font-size:111%"> ='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


="large lg4" stl="font-size:111%"> 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)

="large lg5" stl="font-size:147%"> 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 imp[...]