[...]='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



="large lg2" stl="font-size:112%"> 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.”


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

='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

="large lg1" stl="font-size:141%"> 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


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

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

="large lg5" stl="font-size:153%">
(for ="ppl">Nietzsche) ="trms">responsibility='lgc'>: the ability to make and keep one's promises='lgc'> = being (able to be) held accountable (not simply by another but) al="trms"nttrm="already,spread">ready in advance by and for oneself ='lgc'>: to answer to oneself in the place of the other
="lsts lst1">•="ppl">Nietzsche's ="trms">fable of morality='lgc'>: lamb ='and'>& ="trms">bird of prey (“eagle is evil ='lgc'>=='lgc'>=> lambs are good”)='lgc'>='lgc'>--> ='lgc'>[the ="trms">fable enacts the victory:='lgc'>] the lambs triumph in gaining the ability (and then the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right) to hold the ="trms">birds of prey ="trms">responsible for doing what they do, for being what they are ='lgc'>--claim='lgc'>='lgc'>--> the strong man is fee to be weak, the ="trms">bird of prey free to be a lamb ='lgc'>==gain='lgc'>=='lgc'>=> the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to make the ="trms">bird of prey accountable for being a ="trms">bird of prey
="lsts lst2">◦morality='lgc'>: a ="trms">fabulous ="trms">narrative about langu[...]