[...]='qstn'>?='lgc'>--="trms">technology itself answers the call='lgc'>--(="ppl">Avital)='lgc'>]) could we work with Ophelia's kind of ='at'>#Wortsalad instead='qstn'>? (Salad-e Kalame, khoresht-e kalame; same thing happens to Shirin of in Khosro Shirin, but unlike ="ppl">Shakespeare, ="ppl">Nezami allows another ="trms">poetic drift;) ="ppl">Heidegger's “die Sprache spricht” ='lgc'>: ="trms">language is monologue ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">schizophrenia and ="trms">schizophrenic discourse ='lgc'>--='qstn'>?='lgc'>='lgc'>--> structure of speaking='lgc'>]
='lgc'>[speaking asserts a certain temporal ="trms">priority which we must undermine='lgc'>]
="prgrph">-="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening ='strcls'>*before='strcls'>* speaking
="prgrph">-“We hear ="trms">language speaking” (="ppl">Heidegger); a non-organic speaking; ="trms">language is not ="trms">="trms">equipped with organs of speech='qstn'>? (="ppl">Avital)
="trms">serious ="trms">joking / ="trms">joking ="trms">seriousness ='lgc'>[="ppl">="ppl">Haraway='lgc'>]
="trms">joke/="trms">jest/="trms">gesture
a space of play ='lgc'>='lgc'>--> where ideas come in to being
(="trms">story of ‘or’. is it where the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal ="trms">joker came='qstn'>? using or instead of and)
(there is no ‘or’ in ="trms">nature!='qstn'>? what are the earlier forms of or that we can trace in cave paintings or tool makings='qstn'>?)
='strcls'>**if you don't take my idea ="trms">seriously i will be utterly incomprehensible='strcls'>**
="trms">crafts-person for the building of ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lures of pro="trms">positions ='lgc'>='lgc'>--> ‘abstractions’
(abstraction is fragile and can hold ="trms">worlds together)
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where Europe comes from='qstn'>? (woher kommst du='qstn'>? i am born in, i am born in, ...)
what animates us rather than what civilizes us
(to ="frds scrmbld">Shabnam='lgc'>:) to ‘mourn with’ rather than ‘mourn about’
(-about ='lgc'>=/= -with)
(structure of mourning)
to break in the philosophical and biological headquarters (and steal their ="trms">stories, their abstractions, etc.)
exchanging and sharing ="trms">instruments and ="trms">languages
this is about building something that is ‘good enough’ to get you through...
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these practices doesn't necessarily produce ‘separate entities’ (indivis)
am i fantasizing creating a monolithic structure of ideas='qstn'>?
critique is an art that tangles with what you are proposing
(like an octopus in a ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure)
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="trms">stories that can ="trms">interrupt death (of our time, ="trms">anthropo="trms">cene, etc.)
(='thdf'>example of biology-="trms">story into culture-="trms">story='lgc'>: (1) ladder of evolution ='lgc'>='lgc'>--> progress (2) sperm/egg ="trms">story ='lgc'>='lgc'>--> gender performance)
to change ="trms">stories so that they are more livable
we live ="trms">stories
to make mistakes as fast as possible
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... move across earth space and ="trms">narrative space
="trms">situated ="trms">stories
they can't tell everything, but what is needed here
https://en.wikipedia.org/wiki/Refugium_(population_biology)
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="trms">ontological choreography
vital ="trms">sort of play that the participants invent out of a ="trms">history of body and mind they in="trms">herit
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possible performances
='strcls'>*two doors, ='qstn'>?, talk, model, puppet
='strcls'>*using stop-motion animation, clay formation, ="trms">material ="trms">animal facial properties
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seeing a car crashing, is seeing a ="trms">causation, seeing a reasoning, is that logos='qstn'>? is it logos when we see a physical experimentation='qstn'>?
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='lgc'>[="ppl">="ppl">Haraway='lgc'>]
the established (dis)order is NOT necessary!
grips of necessity
(the real does/did not have to be or happen that way. the ‘real’ is the result of ="trms">contingencies and it can be undone by working the ="trms">contingencies, with ="trms">skill.)
laboring bodies, playing bodies, ="trms">sensuous bodies
(feminism='lgc'>:) you can't get freedom outside of mortality
="prgrph">-theology, the negative way of knowing, the necessary discipline of ="trms">positive affirmation in order to know what is not knowable, is a very helpful tradition
when it comes to ="trms">language we, humans, will always win over the ="trms">animals.
we will always be the ones who control the law, the ="trms">database.
(all is bad news both for the charismatic end="trms"nttrm="danger,stranger">angered Bangali tiger and the individual chicken in the food industry.)
fight the divisions and ="trms">differences
we are in a very bad place for ="trms">animals and woman
can we do without ="trms">instrumentalization='qstn'>?
="trms">categories of killable='lgc'>--the ="trms">question of how we kill
the ="trms">question of one's-own-old-hat
regarding what you are against='lgc'>: we might find ourselves properly addressing a particular issue but having no ability to make political connection, to think beyond the ="trms">categories
='strcls'>*thinking='lgc'>: a ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list practice with other thinkers='lgc'>--done best as ="trms">storytelling
for me politics is that to be able to locate ways of life that deserves work, that which deserve op="trms">position, that which deserve our curiosity
dis="trms">embodiment is a ="trms">technologically produced effect='lgc'>--many people are very ="trms">skillful in creating that effect ='lgc'>='lgc'>--> effects that are also ="trms">affect/="trms">affectional
(="ppl">="ppl">Haraway on ="trms">writing the cyborg manifesto) SK
the physiological state of neutrality is an ="trms">affective state
(='thdf'>the notion that violent and passion counts as ="trms">affect and neutrality is without ="trms">affect is chemically bizarre) ='lgc'>-- ="trms">neuro-chemistry of a certain kind of self-collection
refusing the division between ="trms">material and im="trms">material
to call information-="trms">world im="trms">material is wrong
(this is the base of ='mywrk'>my work related to ="ppl">="ppl">Haraway)
in the case of vision='lgc'>: the ="trms">material and the ="trms">semiotic always implode ='lgc'>[the ="trms">apparatus and the flesh='lgc'>] ='lgc'>='lgc'>--> the effect of ='strcls'>*dis="trms">embodiment is a ="trms">technologically produced effect='strcls'>* (that is also always ="trms">affectional) (we have to get good at producing it)
='lgc'>[...so she was among (1983 ="ppl">Marxist) feminists (and the figure of cyborg is al="trms"nttrm="already,spread">ready in circulation for her='lgc'>--about the ="trms">questions of reproduction ="trms">technologies related to the ="trms">situation of women) without biological education='lgc'>--not only that, many of her feminist allies thought of biology as the enemy ='lgc'>[='lgc'>='lgc'>--> anti="trms">natural rejection of the ="trms">sciences in feminist the agreement “that ‘="trms">nature’ is our enemy and that we must control our ‘="trms">natural’ bodies ='lgc'>='lgc'>--> escalating logic of counterdomination='lgc'>] so her manifesto is all about that. biology is (a rich ="trms">fabulous practice and) never innocent, and it is something that ‘we mean’. in the sense of ‘what do you mean='qstn'>?!'='lgc'>] ='lgc'>[we are always telling knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">stories that we need ='lgc'>='lgc'>--> noninnocent='lgc'>]
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(something is) boring ='lgc'>=='qstn'>?='lgc'>=> (something is) wrong
why do i ="trms">joke='qstn'>? it has to do with ="trms">storytelling.
anything anybody tells me i tend to believe='lgc'>--what i learn from whores
working within an ="trms">apparatus of thinking in order to get somewhere in a sustained way and not to drift into as="trms">sociations as fast as... ='lgc'>='lgc'>-->
i can't finish the sentence until i can pay attention to what ="trms">interrupts it. and if i syntactically require to come to the end of sentence, syntactically commits me to a ="trms">position i don't hold. the ="trms">technical requirement of clarity (and coherence='lgc'>--must learn how to do it). my ="trms">storytelling is about how not to reach the end of sentence. (that Peter noted as suspension)
='lgc'>['thinking pushed into syntax’ ='lgc'>='lgc'>--> ='mywrk'>my work ="trms">lecture-performances are about a thinking ="trms">excessing out of syntax. not all argumentation is made in syntax(= how a sentence must end), and turn it into a ="trms">skill of nonsyntactical ="trms">pragmatic ="trms">language ="trms">craft tradition, advocating the ='strcls'>*exceedingly ="trms">agential='strcls'>* ="trms">world ='lgc'>='lgc'>~= there is always ‘a whole lot is going on'='lgc'>]
the iterative and fractal quality of sentences
partial connections (of distinct entities) ='lgc'>='lgc'>~= analogy
analogy allows one part contaminate ="trms">systematically another part and vice versa
(="ppl">="ppl">Haraway on feminism)
feminist theory is especially good in getting at in particular ways doctrines of ="trms">nature's work to enforce ways of life on women, on people of color, on the enslaved, on those who do not possess the qualities of mind and self-possession, on those who are on the marked ="trms">categories to the unmarked. the feminist have been particularly good at getting how genre works. gender, in this regard. ='lgc'>[...='lgc'>] ='lgc'>='lgc'>--> that female by ="trms">nature is committed to the ="trms">species and the male by ="trms">nature committed to transcendence.
='lgc'>[our in="trms">herited binaries ='lgc'>='lgc'>-->='lgc'>] ="trms">formulations of ="trms">nature='lgc'>: executive/non-executive organs, immanence/transcendence, maintenance/novelty, catabolic(foru-sakht فرو ساخت, sukht سوخت)/anabolic(tarkib-saz ترکیب ساز) functions, ,,
="prgrph">-in ="ppl">Darwin's ="trms">writing, non-theological account of diversity on earth, we find both ="trms">interrupters and continuers of these particular notions of ="trms">nature
the ="trms">question of model, what is the model for what, what is similar to what='qstn'>?
='strcls'>****how do we do comparative thinking='qstn'>? comparative thinking depends on similarity judgment and ="trms">difference judgment, and depends on good-enough models, and depends on a certain kind of ="trms">rhetorical work of ='strcls'>*="trms">crafting ="trms">tropes='strcls'>*
='lgc'>='lgc'>--> figures of similarity/="trms">difference='lgc'>:
by similarity, or
by contiguity, or
by part-whole, or
...
(this is ‘building’ ='strcls'>*among='strcls'>* us)
(how do i decide to compare two things='qstn'>? Shirin and Ophelia, etc)
models are built ="trms">rhetorics
="trms">history of models
the power of models is that they are not the ‘same as’
circuits of meaning and power that flow through (="trms">materials and bodies)
mondial ='lgc'>~='qstn'>? ="trms">situated knowl="trms"nttrm="knowledge,Knowledge">edge
the idiom ‘="trms">situated’ makes people think ‘local’ (instead of global)
by ="trms">situated she means the ‘knot’ which always means some place and somewhere, but that someplace/somewhere could be in ="trms">materiality a distributed digital ="trms">network. the ="trms">situated is always open. the point is that it is not nowhere and no place.
epidemic friendly
the flow of disease are major ="trms">international research ="trms">matter
eco-feminism, veganism is for ="ppl">="ppl">Haraway is genocidal ="trms">position, a ="trms">position that advocates violence, a ="trms">position dedicated to the destruction of ways of life and living beings in="trms"nttrm="cluster,club">cluding ="trms">animals, ='lgc'>[a ="trms">position that='lgc'>] ='strcls'>*concise all working ="trms">animals to being nothing but evidence of the destructive and violating im="trms">position of human will on ="trms">natural stuff='strcls'>*, and “that domestic ="trms">animals of all kinds are victims and de="trms">monstrations of human hubris گستاخى, and they have been made into tools” ='lgc'>='lgc'>~= an extreme developemnt of liberal theory ='lgc'>='lgc'>--> the (work) ="trms">animals are not self-defining subjects, are violations and victims, and should not exisit, except as='lgc'>:
="lsts lst1">•="trms">heritage-="trms">animals
="lsts lst1">•rescue-="trms">animals
="lsts lst1">•wards of guardianship
(='mywrk'>my work on ="nms">ajayeb and ="trms">question of ="trms">heritage has been exactly against that ="trms">position)
the radical anti-food-industry ="trms">position is a radical liberal theory turns all working ="trms">animals into (at best) ='strcls'>*="trms">heritage-="trms">animals='strcls'>* ='lgc'>='lgc'>~= ="trms">animal to be preserved as much as possible separate from human use ='lgc'>='lgc'>--> “all human use is bad”
(='lgc'>--='not'>✕='lgc'>='lgc'>--> we know that the ="trms">question of use and ="trms">instrumentalism cannot for mortal ="trms">finite beings rid out of liberation theory and practice)
='lgc'>[='thdf'>for example the dis="trms">position of the film How to Train Your Dragon='lgc'>: The Hidden ="trms">World, where at the end dragons are better off their human partners ='lgc'>~ kabutar ba kabutar baz ba baz کبوتر با کبوتر باز با باز='lgc'>]
='strcls'>**killing is not something mortal beings can avoid='strcls'>** (us or them)
='strcls'>*the human beings have regularly and in complex ways produced other living entities as killable='strcls'>*
='lgc'>[="trms">category of killable='lgc'>: a killing that doesn't quite count as killing='lgc'>]
killing your pet when she is too sick='lgc'> = a judgment in ="trms">responsive ="trms">relationship that is not equal
to say that “meat culture everywhere and always are acts of violation” is wrong
“post-”, ='thdf'>the notion of ‘surpassing’ that is inevitability built into the “post-”, is in our way politically
the project of critique ='lgc'>: finding that point of violation where you can say “got you!”, ‘I nailed you’ ='lgc'>='lgc'>--> the practice of critique='lgc'> = to define what we are against ='lgc'>}='lgc'>=='lgc'>=> develop political movement that are fairly self-certain about what we are against ='lgc'>=='lgc'>=> you will find yourself (perhaps) property addressing a particular issue but having no ability ='strcls'>*to make political connection='strcls'>* (='lgc'>='lgc'>~= to think beyond the ="trms">category) ='lgc'>='lgc'>--> you find yourself crippled
posthumanist think of themselves as “better than”, more in possession of a “real” understanding of the ="trms">nature of contemporary ="trms">world, beyond the critique of ="trms">technology
the politics of it all...
='lgc'>[we have never been ='lgc'>='lgc'>-->='lgc'>] human ='lgc'>: being on the side of the one who developed ="trms">technology to realize intention of their mind in the ="trms">matter ='lgc'>[= The Iron Man='lgc'>]
='lgc'>=/= what it is to be people
we don't need fancy ="trms">epistemological justification (such as posthumanism), people know the ="trms">world in ordinary ways and we can learn from eachother, in all the (cultural, ="trms">historical, power, wealth) ="trms">differences among us ='lgc'>[='at'>@="frds scrmbld"nttrm="Leonardo">Leo='lgc'>] ='lgc'>='lgc'>--> ='strcls'>***partial ="trms">translations happen all the time='strcls'>***
to take the risk of making a mistake ='lgc'>--='lgc'>[the only way you can='lgc'>]='lgc'>='lgc'>--> affirm something ="trms">positive ='lgc'>: the ="trms">positive knowl="trms"nttrm="knowledge,Knowledge">edge pins on the possibility of mistake ='lgc'>--(='at'>@="frds scrmbld">Setareh; ="frds scrmbld"nttrm="Godard">Goda wants to avoid mistakes='qstn'>?)
(learning from ="ppl">="ppl">Foucault='lgc'>:) power='lgc'> = actual arrangement of the ="trms">world (and not something ‘out there’)
(learning from ="ppl">Derrida='lgc'>:) ="trms">responsibility is about the ="trms">excess of it all (and not the irony of it all ='lgc'>[='strcls'>*irony='lgc'>: incongruity of expectation and occurrence='lgc'>])
(learning from biology about='lgc'>:) ="trms">differences organize themselves by ="trms">ecologies (and not by binaries) ='lgc'>='lgc'>--> ="trms">ecologies have many scales (of temporality and physicality)='strcls'>***
="trms">scientific research ='lgc'>+ artistic research ='lgc'>+ contemporary philosophical critical inquiry ='lgc'>=='lgc'>=> ='strcls'>*topographies of ="trms">difference='strcls'>* ='lgc'>[='lgc'>='lgc'>--> important for ="frds scrmbld"nttrm="Godard">Goda's use of the term “privilege” flattening ="trms">differences='lgc'>]
(“='lgc'>+” are exchange zones, i am learning their ="trms">differences of idioms)
='lgc'>[="nms">apass='lgc'> = partners locked into ="trms">mimesis='lgc'>]
(my problem with ='thdf'>the idea of) privilege='lgc'>: a special ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right, advantage, or immunity granted to a particular group or individual ='lgc'>--assume='lgc'>='lgc'>--> the only way for a particular demographic to advance is at the expense of another
="lsts lst1">•="trms">communism which was a form of collectivism (defined itself against privileges) wiped out large populations
="lsts lst1">•it is easier to politicize gender and sexuality ='lgc'>--to='lgc'>='lgc'>--> ="trms">demand change
='at'>@="frds scrmbld"nttrm="Leonardo">Leo='lgc'>: the ="trms">question of (should this be the way of) ‘how do we inhabit our ="trms">situation and to make connection with each other’ ='lgc'>='lgc'>--> (='qstn'>?can i sug="trms">gest to ="frds scrmbld"nttrm="Leonardo">Leo) to drop the stance of comprehensive theoretical political ="trms">position ='lgc'>[without giving up the labor-intensive work of theory='lgc'>]
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(to talk about...) as an abstraction of ="trms">seriousness
='strcls'>*if one is really ="trms">serious about the kinds of ="trms">interupted and entangled abstractions it is no longer good enough to do it from the ="trms">Greeks-on='strcls'>*
(not scolding post-colonial but actually) not to let philosophy or ="trms">science or any other rest of it any longer be that unmarked set of ="trms">categories
='strcls'>*="trms">situated ground='lgc'>: that we know something='strcls'>*
(not to let='lgc'>:) ‘not to know something’ (about living and arriving at the time of human-induced mass-extermination and mass-genocide) as the only way of being a ="trms">serious person ='lgc'>~ extinguish abstractions in order to act
='lgc'>[learning from ="ppl">="ppl">Haraway ='lgc'>+ ="ppl">="ppl">Latour:='lgc'>] ‘to take something ="trms">seriousness’ is not to run off and explain it by something else, is to be at risk to it's ‘thisness,’ to be available to it, to be undone and redone at encounter ='lgc'>='lgc'>~-> specualtive thought
(always asking) what other abstractions are to think with='qstn'>?
='lgc'>[my ="trms">interest in the ="trms">past ='lgc'>='lgc'>-->='lgc'>] your head screwed backward, not so much looking for relevant novelty ='lgc'>[and not in search for meaning='lgc'>] (not so of ="trms">past but also) not quite so enamored of the new and of the creative
="prgrph">-extinctions are happening at extraordinary rate that are difficult to deal with the perceptual ="trms">apparatuses of the bipedal hominid ='lgc'>[='lgc'>='lgc'>--> for example sayinig ‘everything is collapsing’ is one of those ="trms">categories, collapsology takes ="trms">world's doom as a ="trms">priori='lgc'>]
="lsts lst1">•knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>=='qstn'>? production of novelty, product of novelty ='lgc'>[that you need is not at all novelty for someone else='lgc'>]
="lsts lst1">•knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>=='qstn'>? reduction of ="trms">memory, production of ="trms">memory
="lsts lst1">•knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>=='qstn'>? cat's cradling each other
='strcls'>*what constitute flourishing='qstn'>?='strcls'>* ='lgc'>[='at'>@collapsology ='lgc'>=/= one is seduced, curious, ="trms">interested, and int="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigued ‘to what is going on there='qstn'>?'='lgc'>]
='lgc'>[="trms">species are often='lgc'>] risks for your ="trms">ongoingness
(work of) ='lgc'>[='strcls'>*='lgc'>]hope='lgc'>: care not being possible out of the place of sheer joy
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my issues with the commons
i have a problem with the conceptual and ="trms">material ="trms">apparatus called ‘resource’ that the commons takes un="trms">interrogated. (and there is no way out of it because commons must take ‘a’ de="trms">finition of resource for granted='lgc'>--and that makes it too easy to deconstruct). and it is too embedded within a political framework and ="trms">vocabulary. and political is the most difficult syntax to start with, which won't allow it to access other ="trms">literacies.
in this way the commons alone cannot properly address issues such as pollution, extinction, human-="trms">animal problems, ="trms">rhetoric, in="trms">heritance, logic, alienation, and so on, that need multidisciplinary thinking.
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="lsts lst1">•what is ‘feeling’ for ="frds scrmbld">Lili
="lsts lst1">•the issue of ‘similarity’ for ="frds scrmbld">Luiza
="lsts lst1">•zones of connectivity and presubjective singularities for ="frds scrmbld">Xiri. (what is even better than justice='qstn'>? kindness='qstn'>?)
(="frds scrmbld">Xiri's use of the implicit element of ‘surprise,’ she is trying to ="trms">communicate the ‘importance’ of her contents.) (trauma-="trms">story almost always silences other ="trms">stories. [...]