[...]r />
after death there is='lgc'>:
="lsts lst1">•rumer
="lsts lst1">•afterlife
="lsts lst1">•


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="large lg2" stl="font-size:111%">
(Nicholas ="ppl">Shapiro shows in his research on) people in ordinary toxic homes='lgc'>: ='strcls'>*their apprehension of conventionally insensible domestic chemical exposure was informed by sustained attention to barely perceptible alteration of somatic function and atmosphere='strcls'>*

(Sloterdijk, ="ppl">="ppl">Latour, Anderson, ="ppl">Berlant, ="ppl">="ppl">Stewart, ="ppl">Shapiro) to explain body's ="trms">relation to the ="trms">world ='lgc'>='lgc'>--> ancillary process of being a living body as='lgc'>:
="lsts lst1">•becoming sensitive
="lsts lst1">•="trms">embodying atmospheres
="lsts lst1">•somatically judging environments
="lsts lst1">•becoming corporeal aware of nonhumans
="lsts lst1">•protracted low-level encounter with domestic chemicals ='lgc'>--accumulate='lgc'>='lgc'>--> ='strcls'>*chemical ="trms">sublime='strcls'>* ='lgc'><='lgc'>== (indistinct and distributed harm of) late industrial ="trms">material ="trms">ecologies (='lgc'>=/= enlightenment ="trms">sublime='lgc'>: ="trms">spectacle ="trms">material threat with transcendence of im="trms">material reason)

silent and invisible microe="trms">missions accrue within the envelope of the home ='lgc'>='lgc'>--> residents reckon with how their homes are de="trms">composing into them as they de="trms">compose in their homes

somatic work of the chemically concerned is enmeshed with an ='strcls'>*apprehension of their own bodies that is ="trms">simultaneously ="trms">sensuous and ="trms">epistemological='strcls'>* (='lgc'>~ “bodily knowl="trms"nttrm="knowledge,Knowledge">edge” ="trms">situated within a process of “bodily reasoning” that tempers not just what one knows but what one becomes with or is estranged from ='lgc'>[='lgc'>=/= forensic architecture notion of knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>])

‘sustained bodily reasoning ='lgc'>='lgc'>==> chemical ="trms">sublime’
="ppl">Shapiro ='lgc'>+ Kim Fortune ='lgc'>='lgc'>--> call for ways to ="trms">differently know and re="trms">imagine our ongoing late industrial ="trms">present, which is marked by deteriorating ="trms">socio="trms">technical ="trms">systems and economic, climate, and infrastructural instability


='strcls'>**somatic susceptibility and ="trms">epistemic capacity='strcls'>** common to human life ='lgc'>--(informed by nonhuman life)='lgc'>='lgc'>--> molecular and ="trms">relational appreciation ='lgc'>--="ppl">Shapiro='lgc'>='lgc'>--> domestically exposed (the ‘chemically wounded’ attuning to their own effects and ="trms">affects ='lgc'>~ discerning the barely perceptible constituents of their environment ='lgc'>[='lgc'>=/= “deviant ="trms">agents,” diagnosed, resistors='lgc'>]


toxic='lgc'> = potency ='lgc'>--implicate='lgc'>='lgc'>--> vulnerability of a living body

years of exposure ='lgc'>='lgc'>--> biochemically magnified effects ='lgc'>='lgc'>--> ="trms">semiotically enflamed

somatic cognizance

(="ppl">Shapiro on ="trms">affect and ="trms">phenomenological studies of environmental exposure ='lgc'>='lgc'>-->) formaldehyde indicators and ="trms">agents of ="trms">social abandonment and precarity

(growing ="trms">literature on) the body as existential, pedagogical, and ethical grounds of (cultures of) ="trms">science

="ppl">Shapiro='lgc'>: “how can expanding the avenues and temporality of sensing yield an appreciation of what many of us are abbreviating from our own sense of the ="trms">world='qstn'>?”

="ppl">Shapiro ethnographically elucidates the ='strcls'>*somatic mode of attention='strcls'>*
='lgc'>='lgc'>--> bodies are sites for both actively absorbing the ="trms">world and being put into motion by its constituent medley of humans and nonhumans

="prgrph">-becoming with (="ppl">="ppl">Haraway)
="prgrph">-orienting toward (="ppl">Ahmed)
="prgrph">-bodily reasoning (="ppl">Shapiro)='lgc'>: the dynamic process through which knowl="trms"nttrm="knowledge,Knowledge">edge of individual spaces of chronic exposure is somatically attained

women's accounts of self-monitoring for bodily dysfunctions (='lgc'>='lgc'>--> feminization of body care)
='lgc'>[="ppl">Shapiro discovered='lgc'>] men's active in="trms">difference to slight somatic abnormalities (rejecting the possibility that their bodies wear permeable ='lgc'>='lgc'>--> masculine self-image)


olfaction ='lgc'>='lgc'>--> take displeasing scents as primary indicators of environmental contamination
='lgc'>--but='lgc'>='lgc'>--> smell recede from perception over time as they become incorporated into new senatorial norms (sensitivity down-regulates in a process of olfactory adaptation)


microscopic encounters ='lgc'>--sensed='lgc'>='lgc'>--> less nameable and more diffuse sensory practices

exposure='lgc'>: an ="trms">affective space, at the limit of the ="trms">phenomenal, the somatic proceeds and then is entangled with the rational


="trms">sublime (in chemistry)='lgc'>: transform from solid to gas bypassing the ="trms">intermediate liquid form

="large lg6" stl="font-size:113%"> ='strcls'>*nuclear ="trms">sublime='strcls'>*
weapons ="trms">scientists felt the blast bore into the being, into their faces, register of the power of the bomb
="trms">spectacular, brutal, and lightening-fast sensorial pummeling, tossing them to the ground
='lgc'>=/=
='strcls'>*chemical ="trms">sublime='strcls'>*
formaldehyde sedate speed of chemical off-gassing and the regular human breathing; (not signalled by overwhelming sensory stimuli rather) indicated by a ="trms">thickening ="trms">veil of indistinction as perceptual faculties became oc="trms"nttrm="cluster,club">cluded
...the bodywork employed to apprehend the qualities of indoor air

(Masco ='and'>& ="ppl">Kant's privileging of) ="trms">sublimity's cor="trms">relation with public, ="trms">spectacular, and violent events ='lgc'>=/= (="ppl">Shapiro's ="trms">sublimity='lgc'>:) ='strcls'>*profundity and ="trms">density of widesp="trms"nttrm="already,spread">read, private, indistinct, chronic, and fragmented ="trms">phenomena='strcls'>*

chemical ="trms">sublime='lgc'> = انباشت استدلالهای جسمانی accrual of bodily reasoning
irritations ='lgc'>='lgc'>--> agitations ='lgc'>='lgc'>==> attenuate the effects of vast toxic infrastructure


(masco nuclear) ="trms">sublime ='lgc'>==="trms">translate='lgc'>='lgc'>==> resounding ethical call
chemical ="trms">sublime ='lgc'>='lgc'>==> ='qstn'>?

...industry's mobilization of law, ="trms">science, capital


="ppl">Shapiro='lgc'>: we must look at how the ="trms">sublime has brokered ="trms">relations between exposure and the status quo since at least down of the enlightenment

(quintessential of enlightenment project) ="ppl">Kant's ="trms">sublime='lgc'>: the immensity/might first overwhelms our ="trms">imaginative capacity (or indicating the fragility of human body yielding a sense of helplessness and distress) then this feeling is countered and ultimately overcome by reassuring one's self of power of the mind ='lgc'>='lgc'>==> reason sets humanity apart and above the physical ="trms">world
='lgc'>[='strcls'>*='lgc'>]="trms">sublime='lgc'>: ='strcls'>*="trms">internal turmoil and ="trms">sensuous displeasure is elevated into the delight and superiority of reason='strcls'>* ='lgc'>='lgc'>--> humanity's continued progressing

(="ppl">Shapiro ='lgc'>+ Gene Ray='lgc'>: ideological function of the ="trms">aesthetic ="trms">category of the) ="trms">sublime within ="ppl">Kant's critical ="trms">system is ="trms">anxiously bound up with deep ='strcls'>*="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical optimism='strcls'>*

="trms">formulation of ="trms">sublime='lgc'>:
="lsts lst1">•form (space, time, and intensity) of exposure
="lsts lst1">•the ="trms">relation between the supersensible (mind) and the sensible (="trms">matter)
="lsts lst1">•orientational movement (from without to within or vice versa)
="lsts lst1">•political reckoning

='strcls'>*bodily reasoning ='lgc'>=/= object (of ="trms">sublime) held at a distance
='strcls'>*="trms">sublimation of toxicity ='lgc'>=/= mental mastery (over perceived threats)
='strcls'>*amplify ='lgc'>=/= extinguish (the tensions, agitations, dissident potentiality of large-scale hazards)
='strcls'>*coalescing of underrecognized dist="trms"nttrm="disturban">urbances ='lgc'>=/= compensation
='strcls'>*beginning of a confrontation ='lgc'>=/= resolution

foil of human triumph='lgc'>: “transforming the worst into the best” ='lgc'><='lgc'>-- not possible anymore
...='lgc'>='lgc'>~->='qstn'>? potentiality of living otherwise (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Tsing's contaminated diversity, ="ppl">Chen's queer toxicity)


...in these spaces where ='strcls'>*enduring and knowing='strcls'>* are coterminous, the feeling of a living dead seeped into the margins of life for those with even minimal ="trms">symptoms


(chemical ="trms">phenomenology)
molecular cohabitants who physically hold our ="trms">world together also encourage our unravelling='strcls'>*** ='lgc'>[="ppl">Shapiro='lgc'>] becoming a pupil of the air ='lgc'>[Sloterdijk='lgc'>] is to attune to the aerostolized ="trms">material culture and more-than-human ="trms">semiotics ='lgc'>[="ppl">Kohn='lgc'>] within which one is immersed
='strcls'>***


chemical ="trms">sublime (does not merely refigure a form of ="trms">sublime in philosophical discourse but) poses an alternative ='strcls'>**schema of eventfulness='strcls'>** (or call to action)

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='lgc'>[title='lgc'>]
kulturgeist

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Zizek - Organs without Bodies. ="ppl">Deleuze and Consequences

="large lg1" stl="font-size:144%"> (i am still at the title='lgc'>:) in your efforts to make ‘body without organ’ (the emergent, non-hierarchical, in="trms">="trms"nttrm="cluster,club">clusive, flexible, smart, liquid good object) you might end up creating ‘organ without body’ (="trms">monstrous, hierarchical, ="trms">authoritative, soulless, archaic bad object)

functional ="trms">specificity of organs ='lgc'>=/= to release the de="trms">coded and deterritorialized flows of ='lgc'>[='strcls'>*='lgc'>]desire='lgc'>: a process of production without reference to any exterior ="trms">agency (='lgc'>--although='lgc'>='lgc'>--> ‘fascism='lgc'> = desire’)='lgc'>]

="large lg10" stl="font-size:117%"> an ='thdf'>example of body without organ is the ‘ocean’ for ="frds scrmbld">Marialena
(for ="frds scrmbld">Marialena) ocean ='lgc'>[='lgc'>='lgc'>~=='qstn'>? fluid women='lgc'>] (an unstratificated, non-="trms">coded flow, sex organs sprout everywhere, no organ is constant as regards either function or ="trms">position) ='lgc'>=/= (male fantasies of) armored body

(="ppl">Deleuze and ="ppl">Guattari sug="trms">gest) dismantling of the organism (='lgc'>~ molar organic body) ='lgc'>='lgc'>==>
="lsts lst1">•hypochondriac body (suffering from ="trms">imaginary ="trms">symptoms)
="lsts lst1">•="trms">paranoid body
="lsts lst1">•="trms">schizo body
="lsts lst1">•="trms">drugged body
="lsts lst1">•masochist body ='lgc'><='lgc'>-- my favourite
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> these are all about the body from the point of view of its ='strcls'>*potential='strcls'>* ='lgc'>[='lgc'>=/=='qstn'>? ="trms">method='lgc'>]
='lgc'>}='lgc'>='lgc'>--> we are at (an ="trms">anthropological / psychoanalytic discourse of) ="trms">excess and transgression ='lgc'>--="ppl">Artaud='lgc'>='lgc'>-->='lgc'>{ organs='lgc'>: functional ="trms">articulations forced on the body ='lgc'>}='lgc'>='lgc'>==> separation, determination, re="trms">presentation

body without organ ='lgc'>=/= ="nms">body image http://="nms">ajayeb.net/='qstn'>?q=body='lgc'>+image

="prgrph">-what feminist theory has to say about that='qstn'>? ='lgc'>--="ppl">I="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigaray='lgc'>='lgc'>--> is not the body without organs women's own ="trms">historical condition='qstn'>?
...the machinic, the inorganic, as well as the notions of loss of self, dispersion, and fluidity are all too familiar to women
(and to non-western subjects, i would say. Tasavof has been advocating body without organ within the context of mysticism in ="nms">Iran)

are ="ppl">Deleuze and ="ppl">Guattari “cyberpunks, constructing ="trms">fictions of terminal identity in the nearly familiar ="trms">language of a ="trms">techno-surrealism”='qstn'>? ='lgc'>='lgc'>~-> (to dissolve the body ='lgc'>='lgc'>==>) will to regain the ="trms">world ='lgc'><='lgc'>~='lgc'>~='lgc'>='lgc'>--> ='lgc'>[death of the auratic object ='lgc'>='lgc'>==> subject='lgc'>: a condemned and useless vestige alongside the simulacra that precede and envelope it='lgc'>]

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(='qstn'>?we need) political ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis

the tensions between='lgc'>:
='lgc'>[='strcls'>*='lgc'>]artist's “special task” (to oppose intellectual divisions) ='lgc'>{(art of) forming, inventing, fabricating concepts (='lgc'><='lgc'>== ="ppl">Deleuze and ="ppl">Guattari), (a “task” that) proceeds with a plane of immanence (or consistency) ='lgc'>='lgc'>~= self-referential (='lgc'>=/= referential) ='lgc'>='lgc'>--> syntagmatic (word as="trms">sociations)='lgc'>}
and='lgc'>: ='lgc'>[='strcls'>*='lgc'>]the increasing difficulty to ask ="trms">questions (as a result of the constant increase in the specialization of the knowl="trms"nttrm="knowledge,Knowledge">edges ='lgc'>='lgc'>--> ="trms">science) ='lgc'>{pro="trms">positions in discursive ="trms">systems, (a “task” that) proceeds with a plane of reference ='lgc'>='lgc'>--> paradigmatic (a ="trms">worldview) ='lgc'>='lgc'>==>='qstn'>? to ='strcls'>*confront chaos='strcls'>* ='lgc'>='lgc'>~= to provide chaos with reference points ='lgc'>[='lgc'><='lgc'>-- artists need to learn this='lgc'>]='lgc'>}='strcls'>****

(='mywrk'>my work in ="trms">lecture-performance='lgc'>: to provide chaos with reference points)

="ppl">="ppl">Barad, ="ppl">="ppl">Stengers, ='lgc'><='lgc'>== stable foundations of physics had broken up and it is time for ="trms">science to become philosophical

="trms">science becomes philosophical philosophy becomes artistic art becomes ="trms">anthropological ="trms">anthropology becomes ="trms">poetic ="trms">poetry becomes biological biology becomes archaeological archaeology becomes speculative speculation becomes ="trms">scientific ="trms">science becomes ="trms">aesthetic ="trms">aesthetics becomes adventurous adventure becomes ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor becomes ="nms">Iranian ="nms">Iran becomes German Germany becomes ="ppl">Arabic Arab becomes Egyptian Egypt becomes ="trms">animalistic ="trms">animal becomes ="trms">fabulous ="trms">fable becomes political politics becomes...

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(="ppl">Baxstrom ='lgc'>+ ="ppl">Meyers highlight a productive gap between intent ='and'>& outcome in) Christensen making a case of witch="trms">craft (in his pioneering, bizarre, and lavish project of ="nms">Häxan)='lgc'>:
="lsts lst1">•misidentified nervous disease
="lsts lst1">•incompatibility of superstition and ="trms">religious fanaticism with ="trms">modernity and ="trms">science
="lsts lst1">•bringing “errors of belief” in the 15th and 16th centuries into our view

living cinematic tableau, ="nms">Häxan's ="trms">excess ='lgc'>=/= ="trms">socially constrained thinking, discursive mode of analysis

Christensen's thesis concerned/gripped with abnormalities, events, and causes ='lgc'>==provide='lgc'>='lgc'>==> diagnosis
(like Favret-Saada) he was an un-witcher at once caught ='and'>& catching

witch ='lgc'>=='qstn'>? epi="trms">phenomenon

(to bring the ="nms">ajayeb to life “objectively” is nonsense)

='lgc'>[="nms">Häxan='lgc'> = ="trms">spectacle ='lgc'>+ argument ='lgc'>='lgc'>==> ='strcls'>*to make ="trms">nature speak='strcls'>*='lgc'>] drove efforts to locate ='and'>& combat witches, and it served to shape similar aporias between ='strcls'>*sense ='and'>& distance='strcls'>* imbricated in='lgc'>:
="lsts lst1">•the invention of ="trms">modern hysteria in the 19th century
="lsts lst1">•the “discovery” of the “native's point of view” by ="trms">anthropologists in the early 20th century

for Christensen='lgc'>: “witch="trms">craft='lgc'> = unrecognized manifestations of clinical hysteria and psychosis”

="trms">excessiveness of ="nms">Häxan's reenactment ='lgc'>='lgc'>--> construct the witch's ="trms">material, invisible, mobile force
(="nms">Häxan's objectivity) had no expectation that the real will simply “speak for itself”

="nms">Häxan's reception in the 1920s ='lgc'>='lgc'>--> to energize a negative, conceptually dogmatic discourse that formed and hardened cinematic taxonomies ='lgc'>[particularly the division between “documentary” (non="trms">fiction) and “feature” (="trms">fictional) films='lgc'>]

experimentation ='lgc'>+ evidence making

="large lg6" stl="font-size:118%"> sexual ="trms">intercourse, cannibalism, cauldron ='lgc'>--solemnize='lgc'>='lgc'>--> pact with the devil

="large lg10" stl="font-size:124%"> evidentiary thinking

="large lg14" stl="font-size:109%"> elaborated visualization of the witch stereotype

='lgc'>='lgc'>--> complex ="trms">nature of ='strcls'>*="trms">sensual explorations of the flesh='strcls'>* through masochism and exorcism

demonic influence
genres of trans="trms">figuration and ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis

Christensen shows how those who were once identified as witches are now the objects of medical and ="trms">social concern in ="trms">modern life ='lgc'>='lgc'>--> shows the potency of her various forms over time


='lgc'>='lgc'>--> ="ppl">Baxstrom ='lgc'>+ ="ppl">Meyers
(='mywrk'>my work on ="nms">ajayeb is based on that) ='lgc'>[there is a largely='lgc'>] unacknowl="trms"nttrm="knowledge,Knowledge">edged ="trms">historical tendency and predis="trms">position within the human ="trms">sciences with roots in much older practices of='lgc'>:
="lsts lst1">•defining ="trms">social facts
="lsts lst1">•discovery, ="trms">interpretation, production of the real itself
='lgc'>[such as ="trms">bestiary='lgc'>]

="trms">method that allows the rese="trms"nttrm="search">archer to sense
="trms">interpret and master forces that appear to be nonsensical (yet held to be ="trms">present='lgc'>: held to be essential to the reality of everyday ="trms">social life) ='lgc'>='lgc'>--> an ="trms">epistemological concern

privileged space of the irrational in medical discourses in 19th century='lgc'>: (Jonathan ="ppl">Strauss ='lgc'>='lgc'>-->) irrationality (nonsense) was a legitimizing force for medicine in that the very incomprehensibility of the mad created a mysterious and extra-="trms">social ="trms">language that the rising medical profession could adapt to its own purposes

“nonsense” of “the native” ='lgc'>[='lgc'>='lgc'>--> my start-up engine in Islam ="trms">lecture series, a privileged site of mysterious incomprehensibility allowed me to to form the ="trms">methodological basis for a fieldwork for unknown forces of irrational life in distant ="trms">societies...='lgc'>]

='strcls'>*="trms">anthropology='lgc'>: (a distinct human ="trms">science from the desire to credibly) master nonsense='strcls'>*
(="ppl">Baxstrom ='lgc'>+ ="ppl">Meyers)

="trms">anthropologists claiming to have assumed the “point of view” of another (='lgc'>~ fieldworker must achieve the cultivated sensed point of view of another) ='lgc'>='lgc'>--> distillation of ="trms">method ='and'>& dis="trms">position (='qstn'>?) ='lgc'><='lgc'>-- when confronted with the ="trms">question “who are you='qstn'>?” and “what do you do='qstn'>?”
(="trms">according to Malinowski='lgc'>: this) privileged ="trms">relation to the unknown must emerge through the ability to test what is asserted to be real ='lgc'>='lgc'>--> a series of subjective trials subsumed within the rubric of “fieldwork”
='strcls'>*presumptions='lgc'>:
="lsts lst1">•experiential dis="trms">position of the analyst ='lgc'>='lgc'>==> understanding of a ="trms">phenomenon other wise held to be ="trms">imaginary and ="trms">fictional
="lsts lst1">•witnessing and testimony ='lgc'>='lgc'>==> evidence as to the reality beyond the direct experience of the rese="trms"nttrm="search">archer

(='lgc'>[Malinowski updated and secularized a much older ="trms">epistemology of='lgc'>] Luther='lgc'>:) faith='lgc'> = a commitment to the re="trms">presentation of a truth ='lgc'>='lgc'>--> Western ="frds scrmbld"nttrm="Christianson">Christianity's own efforts to discern truth and the ="trms">nature of the ="trms">world


proliferation of witches in 15th century Europe

="large lg3" stl="font-size:112%"> reassuring relief for the pious believer='lgc'>: force Satan (and his followers) from the shadows through an ="trms">interpretive expertise over the concrete secondary manifestations of God's reality ='lgc'>--='not'>✕='lgc'>='lgc'>--> (most had no luxury to ="trms">imagine) ='strcls'>*the embrace of life that the devil urges in binary op="trms">position to that of the good='strcls'>*
='lgc'>='lgc'>--> Devil ="trms">interfering with the most intimate ="trms">communications with the Divine
="prgrph">-how does one really know who is speaking when prayer is returned='qstn'>?

='lgc'>[for='lgc'>] the demonologists of the 15th and 16th century ='lgc'>='lgc'>--> “God must exist because Satan is ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right in front of me!” ='lgc'>: reality of witches ='lgc'>='lgc'>==> Satan
Institoris, Sprenger, Johannes Nider,
the name of the witch ='lgc'>='lgc'>='lgc'>~=> sacrilegious and inhuman deeds (subject to verification)

='strcls'>*inquisitors believed that what was reported to them was possible='strcls'>* (still they desired proof) ='lgc'><='lgc'>== ="trms">interweaving of learned demonology into the fabric of a dominant theology (='lgc'><='lgc'>-- sovereignty of God ratified primarily through the ="trms">worldly evidence of Satan) ='lgc'>+ invisibility of the spiritual ="trms">world was expressed as an essential given

='lgc'>{for the inquisitor (witch hunter) it was never enough to simply “believe” ='lgc'>='lgc'><='lgc'>==> a ="trms">narrative must be produced that at least partially satisfied the ="trms">demands of evidence='lgc'>}='lgc'>='lgc'>--> ='strcls'>*="trms">interrogation under torture='lgc'> = an experimental form of k[...]