[...]ade)

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)

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

="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)

="large lg1" stl="font-size:124%"> (="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


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

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='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'>]

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



critical hedonism (="ppl">="ppl">="trms"nttrm="search">Archer)
='lgc'>='lgc'>--> refusal of the “="trms">embodied ="trms">anxiety”

="large lg4" stl="font-size:112%"> ="trms">affective economies (="ppl">Ahmed)
='lgc'>='lgc'>--> which ="trms">affective economies animate our own bodies as scholars/artist/... and as people



(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.”


="large lg5" stl="font-size:151%"> (atomism)
="prgrph">-constant and precarious self-management of molecular projects in a horizon-less future
="prgrph">-artists in the operation of self-making ourselves


='at'>#the image i made for ="ppl">Sohrevardi; allegory of ="ppl">Sohrevardi; the image's discursive architecture and its diverse inventiveness; (being careful with being) seductive in ="trms">staging diversity; ='lgc'>='lgc'>--> “an ="trms">ecology of monologues”='qstn'>? (="frds scrmbld">Renan);
="prgrph">-“The monologue is a ="trms">linguistic space freed from negotiation.” ='lgc'>[...='lgc'>]  “Now, it seems that everything [...]