[...]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

="large lg2" stl="font-size:112%"> ='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'>~~>(“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

="large lg14" stl="font-size:132%">
(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, )


(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 ="trms">language and how it gets turned (with ="trms">animals playing its roles) into an ethical and ="trms">epistemological ="trms">system ='lgc'>='lgc'>--> the medium of the exploitation (='strcls'>*putting to use or the abuse of a ="trms">linguistic possibility='strcls'>*)
="lsts lst2">◦the ="trms">interpretation or institution of the ="trms">birds as subjeets (choosing, willing
="trms">agents) depends on a ="trms">fiction, a ="trms">fable='lgc'>: the doer is merely a ="trms">fiction added to the deed
='lgc'>==="ppl">Nietzsche='lgc'>='lgc'>==>
="lsts lst1">•='strcls'>*="trms">responsibility='lgc'>: an exploitation of a ="trms">verbal possibility='strcls'>*
="lsts lst1">•='strcls'>*="trms">fable='lgc'>: turning the merely grammatical subject into the ="trms">fiction of the acting='strcls'>* ='lgc'><='lgc'>== ="trms">zoo="trms">morphism (='lgc'>=/= ="trms">anthropo="trms">morphism)


="trms">fable of the eagle and the raven
the ="trms">story of the raven that, having once watched with envy as an eagle snatched a lamb from the flock and carried it off, later attempts a similar feat. But a raven is not an eagle, and his claws get stuck in the fleece of a wether (not a lamb)='lgc'>: his prey becomes his ="trms">trap. He is captured by the shepherd, his wings are broken and taken from him, and he is given to the shepherd's ="trms">children as a plaything
="lsts lst1">•identity check
="lsts lst1">•the ="trms">bird begins the ="trms">fable without (knowing) its name
="lsts lst1">•establishment of the raven as an (ir)="trms">responsible ="trms">agent, one that can be called to ="trms">respond for itself ='lgc'><='lgc'>-- an “I” has a name and a choice about its action, because it could have done otherwise
="lsts lst1">•raven's errancy consists precisely in wandering away from its name ='lgc'><='lgc'>-- in the ="trms">past ='lgc'>=/= now (now I know well that i am a rauen) we can act ="trms">responsibly
="lsts lst1">•act in ="trms">accord with the fate prescribed for you by your name ='lgc'>='lgc'>--> restore the proper name ='lgc'>='lgc'>==> establishment of the ="trms">responsible ="trms">agent
="lsts lst1">•critical ="trms">system of “error ='lgc'>='lgc'>--> correction ='lgc'>='lgc'>--> I='lgc'> = name” ='lgc'>==fix='lgc'>='lgc'>==> the link between the order of cognition (whether false ="trms">supposition or true knowl="trms"nttrm="knowledge,Knowledge">edge) ='and'>& that of action (take a lamb / as
the eagle did)
="lsts lst1">•don't compare yourself with what you are not ='lgc'>='lgc'>--> ="trms"nttrm="already,spread">reader is you are asked to compare yourself with the raven (follow its example)
='lgc'>}='lgc'>='lgc'>--> ="trms">fable of ="trms">responsibility='lgc'> = a ="trms">story about ="trms">language and its d="trms"nttrm="danger,stranger">anger (raven may be like an eagle, but it is not an eagle) ='lgc'>='lgc'>--> “know your name ='lgc'>+ do what it say” ='lgc'>='lgc'>--> ='strcls'>*="trms">responsibility='lgc'>: the ="trms">response to the name by which one is called='strcls'>* ='lgc'>='lgc'>--> ='thdf'>the idea that ='strcls'>*="trms">supposing ='and'>& knowing='strcls'>* belong to one and the same homogeneous ="trms">system='strcls'>*

(the art of) ="trms">supposition='lgc'>: disguise, false knowl="trms"nttrm="knowledge,Knowledge">edge (guess, surmise, premise)
='lgc'>--or='lgc'>='lgc'>--> ungovernable and unrecoverable force of ='strcls'>*="trms">positing='strcls'>* (="trms">position or im="trms">position)

(generation of the pure name in ="trms">fable of the eagle and the raven='lgc'>:)
non-="trms">symmetrical movement from nameless ="trms">bird ='lgc'>--to='lgc'>='lgc'>--> ="trms">birdless name (a wingless not-eagle)


why ="trms">fables are important='qstn'>? ='lgc'><='lgc'>-- others and their traces are always working within us al="trms"nttrm="already,spread">ready, in a space and time that cannot be reduced to that of consciousness (or self-="trms">presence)
="lsts lst1">•profound ="trms">linguistic or ="trms">rhetorical complexity of the call and ="trms">response

the raven resounds (it does not just start talking) ='lgc'><='lgc'>-- it starts with the others='lgc'>: eagle, wether, shepherd

Lacoue­ Labarthe ='lgc'>='lgc'>--> identification (the self-becoming of the Self) has always been thought as a ="trms">matter of examples (='lgc'>+ their appropriation) ='lgc'>--raven='lgc'>='lgc'>--> (paradoxical impera­tive) “imitate me in order to be what you are”

wolf in sheep's clothing (Aesop's “A Case of Mistaken Identity”)
a wolf thought that by disguising himself he could get plenty to eat. Putting on a sheep­ skin to trick the shepherd, he joined the flock at grass without being discovered. At nightfall the shepherd shut him with the sheep in the ="trms">fold and made fast all round by blocking the entrance. Then, feeling hungry, he picked up his knife and s="trms">laughtered an ="trms">animal for his supper. It happened to be the wolf.
='lgc'>='lgc'>-->  a character that does not belong to one can involve one in ="trms">serious trouble



='lgc'>[='strcls'>*='lgc'>]="trms">fable='lgc'>: (name of the) ='strcls'>*="trms">literary thing='strcls'>* that aime to ='strcls'>*teach ="trms">responsibility='strcls'>* ='lgc'>--="ppl">Keenan='lgc'>='lgc'>-->  self-understanding of the free subject (='lgc'><='lgc'>--="trms">fable='lgc'>--we are exposed to something in ="trms">language that troubles the possibility of that understanding)

='lgc'>[in my ="trms">lecture performances with='lgc'>] ="trms">fable ='lgc'>[I aim to='lgc'>] offer an allegory-of un="trms"nttrm="already,spread">reading, of ="trms"nttrm="already,spread">reading without limits and without guarantees ='lgc'>='lgc'>--> freedom

governmental concepts='lgc'>:
="lsts lst1">•subject
="lsts lst1">•="trms">agency
="lsts lst1">•will
="lsts lst1">•choice
="lsts lst1">•freedom
="lsts lst1">•="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights
='lgc'>}='lgc'>--deconstruction='lgc'>='lgc'>-->  limitation of ethico-political ="trms">responsibilities

for ="ppl">Keenan='lgc'>: ='strcls'>**="trms">question of ="trms">respon­sibility='lgc'> = ="trms">question of freedom='strcls'>**

the free ="trms">community of rational beings cannot simply be (regulatively) invoked

calculable ='and'>& programmable law

="trms">responsibility='lgc'>: (names the predicament in which) ='strcls'>*coincide the necessity/inevitability of action ='and'>& the fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of law='strcls'>*

="lsts lst1">•politics (and ethics) ='lgc'>--name='lgc'>='lgc'>--> the urgency and necessity of a ="trms">response
="lsts lst1">•="trms">responsibility (and freedom) ='lgc'>--name='lgc'>='lgc'>--> the impossibility of ="trms">response with guarantee

      ethical ='lgc'>=/= actual
         |           |
impossibility ='lgc'>=/=  totality of what is

='strcls'>***impossible ='lgc'>=/= not-possible='strcls'>***
='lgc'>--="ppl">Derrida='lgc'>='lgc'>--> the impossible occurs at every moment (that belong to the effort of ="trms"nttrm="already,spread">reading)

="large lg14" stl="font-size:111%"> “have we not acquired the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to say everything='qstn'>?” (Sade)

who ="trms"nttrm="already,spread">reads, and how, a text addressed to no one='qstn'>?
what status does it have='qstn'>?


='lgc'>[Lode Lauwaert='lgc'>]
for ="ppl">Blanchot Sade (libertine aristocrat nove="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list) was the ="trms">writer par excellence
we should think about Sade in explicitly revolutionary terms ='lgc'>[Sade's work ='lgc'>~= ="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robespierre's Reign of Terror='lgc'>]
="lsts lst1">•Sade's ideal of ="trms">society is a reactive reality (it takes form ="trms">specifically in reaction to something external) ='lgc'>='lgc'>--> undertaken endlessly efforts against modes of ="trms">social organization that are based on an stable ="trms">internal point of reference
in Sade='lgc'>:
="lstsrd">1. selfishness has an ="trms">ontological (not a moral) meaning ='lgc'>: ‘the essence of man='lgc'> = negation of the value of the other's existence’ (='lgc'>+ a destruction of the ="trms">positive meaning other people have in normal life) ='lgc'>=/= being-for-the-other
="lstsrd">2. characters with theocentric universe (who deliver extended theological discussions)
="lstsrd">3. blasphemous passages (negation of God's existence) ='lgc'>='lgc'>--> Sade’s ="trms">specific philosophy of ="trms">nature (reference to ="trms">nature is enough for a proper understanding of reality)
="lstsrd">4. ='strcls'>*every type of destruction always ultimately serves ="trms">nature='strcls'>* ='lgc'>='lgc'>--> ="trms">nature (by virtue of her desire for optimum production) is forced to destroy her products continuously ='lgc'>[='lgc'>--then='lgc'>='lgc'>--> how to annihilates ="trms">nature='qstn'>?='lgc'>] ='lgc'>--(essence of Sade's ="trms">world)='lgc'>='lgc'>--> ='strcls'>**radical negation='strcls'>**

each individual negation involves affirmation (of the other, humanity, God, ="trms">nature) ='lgc'>--="ppl">Blanchot='lgc'>='lgc'>--> (Sade's oeuvre =) a movement of radical negation that is nothing but its ='strcls'>*negative power='strcls'>* (it never affirms something)

Sade='lgc'> = permanent resistance ='lgc'>+ radical negation (of the other)

“nothing resembles the virtue as a great crime.”
(="ppl">Blanchot > Sade)

="ppl">Blanchot's ="trms">interpretation of the Terror ='lgc'>+ French Revolution (='lgc'><='lgc'>== ="ppl">Hegel)
revolution ='lgc'>='lgc'>--> freedom (formerly ="trms">situated in a divine sphere) operates from a purely immanent perspective
='thdf'>the idea of efficacy of the freedom ='lgc'>='lgc'>--> destroys what is given radically ='lgc'>--='not'>✕='lgc'>='lgc'>--> old regimes
='lgc'>--(understood absolutely)='lgc'>='lgc'>--> Saint-Just and ="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robespierre ="trms">demanded that the new French citizens lived out their pure freedom in a radical way

break free from='lgc'>:
="lsts lst1">•(highly personal) pleasures
="lsts lst1">•(highly personal) affairs
="lsts lst1">•

="ppl">Blanchot ='lgc'>+ Sade ='lgc'>='lgc'>--> ='strcls'>*one cannot use one's freedom to establish a new political order='strcls'>*
freedom not contaminated by a particular creation ='lgc'>='lgc'>--> Reign of Terror='lgc'> = (a horrible state of) “between” the overthrow of the old ='and'>& the establishment of the new regime
(='lgc'>~~> contemporary ="nms">Iran's political state's endless resistance)
="lsts lst1">•endless resistance ='lgc'>=/= enduring constitution (='lgc'>~= institution)
="lsts lst1">•negation ='lgc'>=/= affirmation

Sade's three ="trms">different forms of inconvenience='lgc'>:
="lstsrd">1. cruel tableaux vivants ='lgc'>='lgc'>--> emotional inconvenience
="lstsrd">2. contradictory unreasonableness (for example “="trms">religion should be abolished  ='lgc'>='lgc'>==> a republican man to be a good husband and father” ='lgc'>+ “family should be destroyed, all women belong to all men”) ='lgc'>='lgc'>--> intellectual inconvenience
="lstsrd">3. (grotesque goal of) Sade aims at describing the whole of reality (seeking to say the last word about reality, ='strcls'>*to say everything='strcls'>*) ='lgc'>--="ppl">Blanchot='lgc'>='lgc'>--> ='strcls'>*the fury of ="trms">writing='strcls'>* or ='strcls'>*the revolt of ="trms">writing='strcls'>* (Sade='lgc'> = abundant prolific ="trms">excessive ="trms">writer, ='strcls'>*="trms">writing in an exuberant way='strcls'>* ='lgc'>[while in prison for 32 years='lgc'>]) ='lgc'>='lgc'>--> anesthetic inconvenience

="large lg14" stl="font-size:126%"> ="ppl">Blanchot's Sade='lgc'> = ideal ="trms">writer
="lsts lst1">•we should not understand Sade's oeuvre in an intellectual way (there is no message or insight)
="lsts lst2">◦disappearance of meaning in the ="trms">materiality of ="trms">language ='lgc'>='lgc'>-->='lgc'>{death of content ='lgc'>==Saussure='lgc'>='lgc'>==> ‘the signifier'='lgc'>}='lgc'>='lgc'>--> ="trms"nttrm="already,spread">reading Sade='lgc'> = accessing the rough meaningless ="trms">materiality of ="trms">language itself
="lsts lst1">•we should not understood Sade's content as a reflection of an authentic self (un moi profond) ='lgc'>='lgc'>--> Sade as a person disappears into the background
="lsts lst2">◦we should not understood his ="trms">writing as an ="trms">instrument he uses to express content ='lgc'>='lgc'>--> ‘="trms">language='lgc'> = an independent reality’ (='lgc'>=/= Sade as a master of ="trms">language)

(="ppl">Hegel and) ="ppl">Sartre ='lgc'>='lgc'>--> ="trms">literary works must be engaged and should express the ="trms">author's involvement with reality
(for ="ppl">Sartre='lgc'>:) ="trms">writer='lgc'>: someone who thinks about the
current course of the ="trms">world and who wants to change the ="trms">world with his ="trms">literature
='lgc'>='lgc'>--> “="trms">language='lgc'> = a loaded gun” (="trms">literature should be understood by reference to the message)
='lgc'>=/= Alain ="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robbe-Grillet, Jean Ricardou, Eugène Ionesco
='lgc'>=/= Sade > ="ppl">Blanchot='lgc'>: ="trms">writing need to bring the ="trms"nttrm="already,spread">reader in touchwith the ="trms">materiality and the autonomy of ="trms">language


="large lg14" stl="font-size:102%"> we never ="trms"nttrm="already,spread">read just once

logos='lgc'>: the word that names and relates properly ='lgc'>='lgc'>--> great truths are told in the light of day and discourse

Sade ='lgc'>--="ppl">Blanchot='lgc'>='lgc'>--> search of a new lucidity (pursued by clear assured decisive aifrma­tiom ='lgc'>=/= ="trms">interrogatory mode)

xxxxxxxx

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

="large lg10" stl="font-size:133%"> ='lgc'>[D='lgc'>+G='lgc'>]

the ="trms">intersection of concrete forms ='lgc'>='lgc'>==> abstract figure
='lgc'>[bringing objects close to each other produces ="trms">story='strcls'>*='lgc'>]

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

my engagement with other ="nms">apass participants, a form of critique as part of an ‘="trms">ecology of practice’ (="ppl">="ppl">Stengers)
="prgrph">-what are the ="trms">questions (i could ask) that make you the most ="trms">articulate='qstn'>?
="prgrph">-to feel what ="trms">questions, passions, modes of attention animate one another
="prgrph">-to find yourself moved by their concerns
="prgrph">-what we ="trms">articulate with our bodies='qstn'>? ='lgc'>='lgc'>--> what do our ="trms">gestures mean='qstn'>?
="prgrph">-what do they activate='qstn'>? ='lgc'>='lgc'>='lgc'>--='lgc'>--> they don't always enact a precise ="trms">language ='lgc'>--(rather)='lgc'>='lgc'>--> ="trms">gestures as organs for feeding, feeling, and grasping='strcls'>***
="prgrph">-(sensing) the ="trms">trajectories, moods, and intensities the other ="nms">apass participants get caught up in, attached to, inhabit, to catch you in your acts,
(why knowing together='qstn'>?) ='strcls'>**="trms">worlds come together through collective action and how they attract, repel, enroll, animate, and in="trms">cite (tahrik تحریک, eghva اغوا) us. ='lgc'>[...='lgc'>] ="trms">worlds are “lived ='lgc'>[com="trms">positions='lgc'>] with tempos, sensory knowl="trms"nttrm="knowledge,Knowledge">edge, orientations, transmutations, habits, rogue force fields.” (="ppl">="ppl">Stewart)
="prgrph">-(engaging) in a form of critique that detour into descriptive eddies (گرداب کوچک مخالف) and attach to ="trms">trajectories
="prgrph">-(through this i am making myself ="trms">interested in) what (theoretical, philosophical, artistic,) ="trms">storytelling, as one ='strcls'>***consequential practice='strcls'>*** among many, make possible in the collective task of building and sustaining livable ="trms">worlds ='lgc'>='lgc'>='lgc'>--='lgc'>--> taking texts as ="trms">worlds, taking people as ="trms">worlds
="prgrph">-(when talking about your project) you are teaching me what makes you move. ='lgc'>='lgc'>--> that means i need to learn how to be ="trms">affected ="trms">differently (other than my own projects terms) in order to ="trms">affect (others) ="trms">differently ='lgc'>[='at'># my bow and arrow ="trms">intervention='lgc'>] ='lgc'>='lgc'>--='lgc'>-- to give intense attention to your ="trms">gestures (expressing desires, expectations, ="trms">affects) and to ="trms">respond to them in remarkable way.



="large lg3" stl="font-size:111%"> critical hedonism (="ppl">="ppl">="trms"nttrm="search">Archer)
='lgc'>='lgc'>--> refusal of the “="trms">embodied ="trms">anxiety”

="trms">affective economies (="ppl">Ahmed)
='lgc'>='lgc'>--> which ="trms">affective economies animate our own bodies as scholars/artist/... and as people



="large lg4" stl="font-size:111%"> (asking) is this practice good for the subjects involved='qstn'>?
='lgc'>='lgc'>--> we create (involuntary) ="trms">differences, the ="trms">question is, is the ="trms">world enriched by these ="trms">differences='qstn'>? (by ="frds">Sina, ="frds scrmbld">Xiri, ="frds scrmbld">Aela, etc.)
="prgrph">-(also be careful with) “="trms">differences as raw ="trms">material” in a “delocalized cultural capitalism (geopolitics of knowl="trms"nttrm="knowledge,Knowledge">edge)” ='lgc'>--(="frds scrmbld">Renan in conversation with ="ppl">Peran)='lgc'>='lgc'>--> “="trms">internal colonialism,” “local ="trms">difference as an object of study and raw ="trms">material,” and “cooptation of ="trms">imagination in the ="trms">networks of information-connection.”
="prgrph">-(looking for other ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors of) alignments ='lgc'>=/= operational references to co-production
(="ppl">Marti ="ppl">Peran) “The surplus of images has reached the maximum degree of pollution. In turn, the planetary connection ensures the exchange of images regardless of the visual regimes from which they come from. Images no longer speak anywhere. In this ="trms">situation, the political task is to return to the ="trms">linguistic battlefield. It won't be possible to do things ="trms">differently if we do not start talking ="trms">differently. The most urgent imperative is a ="trms">language inventiveness.”


(at[...]