[...]we are like. the bodily horizon could be redescribed as a horizon of likes. to have our likes means *certain things are gathered around us*
[what about “beyond”? =/= near-sphere Zolmat]

[*]orientation: registers the proximity of objects as well as shape what is proximate to the body

(Robin:) happiness does not have an object
(Freud:) anxiety does not have an object
=/= (Ahmed:) correspondence between objects and feelings is not any simple ~~--> proximity, “unattributed happiness”


[...] <-- ( us )"subject” --> ( ♥ )"object”

things --move--> us --make--> things ~~> ...

@Arjang, how happiness is displaced by the how of its arrival
(happiness can often recede or become anxious, when the feeling becomes an object of thought)

what it means for happiness to be thought in these terms (as an end for its own sake)
what it means for apparatus to be thought in these terms (of Agamben)
what it means for ocean to be thought in these terms (of Marialena)


in Islam, how does the good life get imagined through the proximity of objects?

[*]taste: “manifest preferences”: “practical affirmation of an inevitable difference” (Bourdieu)

history becomes second-nature ==> affects become literal ==> (we assume we experience delight because) “it” is delightful

(often with animals) the affective differentiation ==(basis of)==> (an essentially) moral economy


cheerfulness is the most communicative of emotions (♥ Ahmed)

(Ahmed's take on) loving (happily): knowing the peculiarity of a loved other's likes and dislikes, an intimacy with what the other likes and is given --> on conditions that such likes do not take us outside a *shared horizon*


***who/what introduces what feelings to whom?***

‘question of power' = do you go along with it?

sometimes the Iranian orientation is toward maximal comfort of the others
(maintaining) ‘comfort' = (your or some) bodies “go along with it”


bond-->{ affect ==> we search for an object }


...certain objects already circulate as socila goods before we “happen” upon them --> we do not just find happy objects anywhere (--> how happy objects are found in Tasavof? located, lost, transported, sold, advertised, criticized, etc.) *happy objects point us somewhere, a “where” from which we expect so much (--> happy objects of Tasavof [or HOT] {Qur'an, khezr, woman, poetry, .../ قرآن / خضر / زن / شعر}-->their sense of values, practice, styles, and aspirations; where do they point Iranians? beyond, Zolmat, animal, shadow, everyday objects, etc. what are the feelings involving the “points” of alignment wuth these objects?) ~~--> relocation of expectations:
•from beyond to earth
•from global to[...]

[...]ffect of emotional events and experiences, what is felt + what is emoted at an individual and collective level, (enacted + perceived) ‘happening’ of the human experience (=/= undefined protoevent)
affect: a way in which one knows an experience is occurring + a way in which one reacts to an experience ==shape==> future human experience

1. enactment (performativity) of emotion is inseparable from its experience
2. emotions, enjoying words, emotion events cannot be comprehended apart from the sociopolitical context in which they occur (emotion act ~/?= emotion evoked)

somatic activity (crying) ==make==> emotions (sadness)

(in islam) happiness <--> virtue
(robust genre of literature) marvels and bestiary --> wonder at natural & manufactured wonders of the world (pyramids ~= mortality) “==encourage==>” contemplation of God's creative powers

(in sufism) tension between good and bad feelings (ugly, outlaw emotions...) ==> progress (spiritual advancement)
--> (sufi) scandalous behavior: performative form of cultivating negative emotions in oneself and others

emotional regime
ecological phenomenology
emotional habitus

habitus = [*]mood: collective feeling --Bourdieu--> *making and using moods have to be integral part of (the goal of) any sociopolitical process* (@Foad, @Sina)
(**collective action if impossible if people are not in the mood**)


*educational material (~= ideological material) : integrated attitude toward the world*

regulatory forces of society construct (=/= control) behavior
[two feelings: you are *constructed* but still might find yourself with agency =/= you are original (essential, special) and might find yourself *controlled* by forces of society <-- bad idea for political engagement]

**politics --> a sphere that is deeply imbricated in the visual regimes of societies** (--> for me that is why visual arts are so important: politics is always visual)
**politics --> affect can explain the processes that are inexplicable through other functional explanations + affect exists as an object of power (political formations are reactive to and formed by affect)


(Naveeda Khan)

Jinns and children

a place for a child to build conviviality / continuity with a creature made of smokeless fire

(the girl) she charts through a modality of “hearing”

..that which defines the normative, the duties, and responsibilities that accompany observance of a religious tradition.

different intensities by which the normative is reiterated

Jinns are also known to eavesdrop (esteragh-e sam’) on the angels in the lower reaches of heaven to acquire limited knowledge of the future

the little mischievous spirits (nafs) that ma[...]

[...]as pious self. this is a self that is generated through its particular emergence from and interpenetration with, the norm. (Mahmood 2001)
(C) the self as the realm of presubjective possibilities. in Deleuze words “impersonal and pre-individual singularities” exists within a plane of immanence. “far from being individual or personal, singularities preside (take over and govern) over the genesis of individuals and persons; they are distributed in a ‘potential’ which admits neither Self not I, but which produces them by actualizing or realizing itself, although the figures of this actualization do not at all resemble the realized potential.” the actualizations are in link with his plane of immanence. (Deleuze 1990)

a given individual moves between these qualities without necessarily morphing into entirely different selves --> ***difference internal to being***
(that ‘difference’ is internal to being)



to betray the immediate norm (of this society) (to ensure a continued relationship with them)

but i am already moving to my next self



*ethics of listening
(1) gestures as cultural text (Clifford Geertz)
(2) codes to crack the regulative mechanisms of a society (Pierre Bourdieu)
(3) how thinking proceeds apace with gestures, how gestures gather thought, sounded and unsounded, and how voice is incorporative [tending to incorporate or include things] of these gestures

(Heidegger shows)
metaphysical relation: think ==> speech
(only when one speaks, does he think--not the other way around)



temporality of memory
(...it took them two years to remember to tell me this)



possession: is to be struck by any number of somatic illnesses or psychic effects of mysterious origins (Bown 1993)



mythopoetic (registers of Qur'an)
mythopoetic registers of everyday life



Jinn can trick the humans into looking at a copy of them (and then change form or into formlessness)


the copies of time-honored practice of embodying and transmitting the islamic tradition is now haunted by *modern anxieties*


Asb-e Imam-Hossein



it is in islamic tradition that being a muslim entails keeping up the illusory nature of everyday life while also participating in it. (not excessive withdrawal nor excessive attachment)
[why isis breaks this?]

...................................

[✕] technologies of the “here and now”
[✕] semiotic-tech of “elsewheres”
}-->
(separated in the past, *ontological difference*, a fiction) in West: (--> that is why Latour anthropologizes modernism)
*[philosophy]--signals--> here (in Europe and West), selves
*[anthropology]--signals--> els[...]