[...] /> ='lgc'>[D='lgc'>+G='lgc'>]

the ="trms">intersection of concrete forms ='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;">...................................
="large lg2" stl="font-size:111%">
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”

="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.”


(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 could be solved by the universal application of mediation, participation, collaboration processes ='lgc'>[etc.='lgc'>] without realizing that this entails the strengthening of the ="trms">social cohesion model that becomes universally in="trms">="trms"nttrm="cluster,club">clusive.” ='lgc'>[...='lgc'>] “The monologue, in this perspective, is a form of silence, a way of disappearing. One way to cease-to-be when we are forced to be.” (="ppl">Peran)

how can i stop and resist “self-exploitation”='qstn'>? ='lgc'>='lgc'>--> instead of thinking about transindividualism and commons, etc.

“An artwork executed from fatigue ‘exposes’ its intensity.” (="ppl">Peran)
A “tired” artwork

(="ppl">Marti ="ppl">Peran)
a minority that wishes to be a majority
the ="trms">semiotic body disciplined to daily exercise and beautification
fatigue, unlike melancholy's passivity, implies performativity.
a way of being ill


(capital gains concentrated in the) self-production of identity
subject occupied full time in itself
the logic of “do it yourself”
="trms">obliged to make countless small decisions in all areas
subject mixed up with the incessant movement of its own alienation
='strcls'>*hyperactive life ='lgc'>='lgc'>--> poverty of experience='strcls'>*
the banality of “i Like”
(maybe ="trms">interesting for ="frds scrmbld">Laura='lgc'>:) ='strcls'>*fatigue='strcls'>* is the instant of stopping and pausing ='lgc'>[of exercise and beautification='lgc'>] (after which a diversity might be possible)
='lgc'>[='strcls'>*='lgc'>]fatigue='lgc'>: capable tiredness ='lgc'>='lgc'>--> politicizes discomfort
='lgc'>[='at'>#we are in the domain of passivity, disappearance and inaction='lgc'>]
="ppl">Peran sug="trms">gests a ="trms">position of fatigue where (some time ago) was occupied by melancholy
“is this not a mere “don't like” that re-enters the spiral of our mobilization='qstn'>?”
“we are left with just the option of making an index, a collection of trails and marks ='lgc'>[...='lgc'>]”
sunday='lgc'>: “empty time that forces us to fill it through apparently free decisions that, if they are resolved properly, please us and re-constitute us” (="ppl">Peran)
='strcls'>*freedom of action for self-realization='strcls'>* ='lgc'>='lgc'>--> unstoppable egocentric machine
space of perpetual connection (='at'>@ERG's website)
(pseudo) ="trms">communicative action by way of ="trms">technological devices ='lgc'>='lgc'>--> camouflaged alienation
“The promise of self-realization and the ="trms">demand for visibility organize the mobilization of desire, turning it into work.”



do we need to ="trms">formulize and formalize our uncomfortable concerns and experiences='qstn'>?
='at'>@="nms">apass, artist research


="large lg3" stl="font-size:110%">
i want to ='strcls'>*give connections='strcls'>*

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

="large lg4" stl="font-size:112%"> ='at'>#semester/seminar on destruction
="prgrph">-care, suffer, fubar,
='lgc'>[fubar='lgc'>: “fucked up beyond all recognition"='lgc'>--a term from veterans returning to the United States in 1960s='lgc'>]



='at'>#semester on Hojum
(surge,) on performance, media, sculpture, and surplus
Hojum has to do with the hojum (='lgc'>~=='qstn'>? ‘bodies’) of people to get in front of the line, the hojum of enemy, of friend, of information, also in="trms"nttrm="cluster,club">cludes the p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lural form of ‘hajm’ (حجم)


="large lg5" stl="font-size:141%">
='at'>#seminar on the ="trms">history of ="trms">translation
archaeology, ="trms">interpretation, spaces of difficult ="trms">translation, ="trms"nttrm="already,spread">reading out of time, ="trms">technology and transformational studies, ="trms">semiotics, ="trms">poetry, ="trms">writing,

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

='at'>#on ="trms">Situated Knowl="trms"nttrm="knowledge,Knowledge">edges
="prgrph">-approach the text by creating intensity and my own partial perspective
="prgrph">-the elephant parable (against it)
="prgrph">-objectivity (dis="trms">embodied view from nowhere)
="prgrph">-neutrality (biologically insane)
="prgrph">-marked people (my own ="trms">story)
="prgrph">-="trms">situatedness of the ="trms">situated
="prgrph">-The cyborg is a figure in which ="trms">situatedness makes possible adventures with the beyond.
="prgrph">-globalization-as-="trms">situatedness='lgc'>: global is precisely space/place/time/="trms">situation
="prgrph">-the figure of the so-called ="trms">scientist gathered around certain ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors since the begining of the 17th cebtury, namely ‘objectivity’ and all its related adjectives='lgc'>: neutrality, perspective, universality, dis="trms">embodiment (for certain race and sex), etc.
="prgrph">-="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors create perspectives ='lgc'>[the view that looks at blind men looking at the elephant='lgc'>]
="prgrph">-="trms">situatedness is ="trms">different than ‘="trms">positionality’='lgc'>: a way of ="trms">systematic error correction
="prgrph">-(resolving) ="trms">specificity of vision ='lgc'>='lgc'>--> ="trms">scientific objectivity (is achievable)
="prgrph">-="ppl">="ppl">Haraway expresses her informed dissatisfaction with (the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical substrate that supports) ‘="trms">social constrctivism’ and ‘traditional realism’ ='lgc'>='lgc'>--> re="trms">presentationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list belief in the power of the words to mirror preexisting ="trms">phenomena. they both believe that ="trms">scientific knowl="trms"nttrm="knowledge,Knowledge">edge (in its re="trms">presentational formats='lgc'>: theoretical concepts, graphs, particle tracks, photographic images, etc.) mediates our access to the ="trms">material ="trms">world, whether it re="trms">presents “="trms">nature” or “objects” of ="trms">science both groups are subscribed to re="trms">presentationalism.
focus on the ="trms">nature and production of ="trms">scientific knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>--(shift to ="trms">science studies)='lgc'>='lgc'>--> dynamics of the actual practice of ="trms">science ='lgc'>}='lgc'>='lgc'>--> [...]