[...]ng to convince another birds, is living by a roaming assemblage of assertions, and not really an argument--i am also not having any argument in that sense

the words locked to certain meanings----lock is another word for lure, a key and lock seducing each other, we can check its mechanics


three interesting objects from apass’ environment:
-opposite
-omen
-alarm



in the beginning there was the ... rather than the word ‘or’

(or is about joke, alternatives, and maybes)


a mouthful: as much as a mouth will hold. : a word, name, or phrase that is very long or difficult to say. : something said that has a lot of meaning or importance.



interdisciplinary exploration of


is “what is your project about again?” the question we want to ask in apass? does this question really helps the other? or is it just for you, the questioner?
-how to resist the interference of double click?


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

(in the direction of my research; hastily opening the ontological envelope that saves a heart full of “list of specifications”...)
the visit will be to the ‘European Committee for Standardization’ (CEN, French: Comité Européen de Normalization), one of the EU fostered nonprofit public institutions of the cutting-edge development regarding ambitious notion of ‘data,’ ‘systematic knowledge,’ and ‘specifications’. the excursion will be oriented towards a meeting between the participants of advanced performance and scenography studies and the representatives of CEN, and encourages a run between the ontological demands of international economy and contemporary art, their disastrous split, and where their formations meet and intersect.

KEYWORDS: cosmology, experimentation, existence, specification, future, knowledge, irrationality, permanence and substance, technological acts--of naming, a path of becoming--on the grid of technological dominion, suspicious partnership of “advanced democracies” and “high technology"--what allows their mutuality?, standard-testing--which sectors of existence it is traversing?, pre-technological traces of cognitive normalization, the very little difference between specification and “the real thing,” THE origin of the demand for rigorous specification, migration of questions out of the areas of instrumental fitness, human relation to the surrounding world, impoverished zoologies--under techno-epistemo-anthropocentric values, squeezing prehistoric modes of weakening subjectival normativity--a field that today gets heavily technologized,

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

to bring our needs and lures towards each other
bring my lure to the table (that thing which i can't stop following)

who/what are you pregnant with?

(that is what you are proposing[...]

[...] Xiri wants to abolish injustice?
Thiago, abolish selfishness?
Maarten, abolish weakness?
Aela, abolish entropy?
Sana,
Seba, abolish enmity?
Lili, abolish feelings?
Varinia, abolish obedience? [--what shortens our leash?]
Sina, abolish selfhood?
Vladimir, abolish non-disambiguity?

@Esta, her enunciated need for “framework” [~->? instruments of economization], could she be needing “pathway”: path instead of frame, and way instead of work. [frame =/=? overflowing (--> my method of script?); identity =/=? avidity, hers;]
interplay of scales
the scale of intimacy, (of skin, of shared heartbeats and feelings)
data and surveillance and seduction
intimacy: still an unpredictable force?
intimacy: the biological spring from which affect drinks?
how Esta's proposal is capable of traversing from the lovers’ bed to the wild embrace of the crowd to the alien touch of networks?
>
[and when i say “abolish,” i am using a word that is about rendering something obsolete, mansukh, canceling, making reading to get rid of it, and this is not the same as destroying.]

@Arianna, ‘cleaning agents,’ to toxicity? how can we learn to live with “toxic animacy”(Chen)? dirt: “consequences overwhelming their cause” (Latour)
-narratives about urgent necessity: that we need to understand more in order to cure, prevent, construct, excel, survive.
*afterlife toxicities (?)

@Lili: cycle of planets instead of heartbeat of a planet. tuning in the soup of planets, instead of getting the pulse of a singular planet. the nebulous milk way of liquid bodies, instead of rigid mass of individual blood--Pluto.

@Varinia: (in her dog video, regarding her engagement with the law and the question of comparative thinking:) what is the model for what, what is similar to what?
-is her model based on the idea that beings exist as st as individual? (is this a ‘difference’ that her work produces?)

@Agnes: you are a response to the bed, making the bed and being made by its caress and embrace. it is not that you want all the audience in the world to identify with a general question or present this as a universal expression, but what could go beyond localization is precisely this concept that you, like me, transitioning body in your environment (bed or whatever) are outstretches of homeliness and forces that distribute across space and discourse, territories and sensing zones, you are an exchange between self and environment. this is pragmatism. like the variety of bed sheets, we are proposed with answers that vary, before posing any question.
to reformulate the question that was posed to you: how your proposal is capable of traversing from the bed to the wild?


pre-historic personhood

my work is concerned with connections, mediation and passages.
[...]

[...]c” has always been a ‘range’ rather than a ‘binary switch’. things become more or less “islamic” in popular/proper belief)
*nature --to--> visual nature
*culture/civilization --to--> collective (emphasizing operation of gathering or composing and heterogeneity of the assembled)
*muslim countries --to--> muslim majority countries
*understanding --to--> better understanding
*what does X mean --to--> what does X mean for you
*body --to--> lived body
*body --to--> lived image
*language --to--> specialized languages
*world --to--> built world / thought world / described world / descripted world
*producing knowledge --to--> participating in knowledge projects
*to explain --to--> to explain in terms of...
*place/location --to--> neighborhood (ask ‘why this neighborhood?’ instead of place)


ajayeb helps me to work on:
-history
-poetics
-animality --> inhabiting material and semiotic positions --> how to find a descriptive act that is not in terms of the impressions it makes on our senses? / this is about the places things take and occupy in our phenomenal world. / it is difficult to discuss the night-sky without first breaking it up into constellations. (Matthew Carey)

i have been building my own islamology or islam-studies department, through a low-voice critical mildly blasphemic rant about imagination
(anthropology of non-experimental imagination in the islamicated worlds)
[there is a difference between **experimental imagination** and imagination]

we are at the edge of extinctions
many species and lives are migrating to “where” and nowheres, pushing to the oblivion.

my issue with the ‘timing of understanding’ --> i don't want to be understood by you, i want to be loved by you ==> messenger + message --> so how do i produce lovers? (=/= Don Juan's type of love) --> there is a genius in your everyday talks that transforms me and has nothing to do with understanding (with the information that i grasp)


(using Martha Kenney thinking:)
i am interested in crafting words, phrases, and languages that reworlds us. (reworlding is about reorienting us in the world differently. --> is that what i meant by changing the rhythm of somebody's story?) what is important for me is ***what words ‘do’ rather what words ‘point at.’*** --> if not evidence then ‘what’?! *****the magic of the right word*****

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

communicating knowledge is always also making it
(false: backstage making knowledge, finding truths, connections etc. and then all of this gonna be communicated by publication, teaching, exhibition, etc.)
all the useful ideas i ever had, have happened in the process of deliberating, communicating, exchanging, and so on.
**trying to communicate is the same as making knowledge
(i d[...]

[...]ibbling (bad-khat بدخط) as a mode of attention =/= (Descartes’) “natural light of reason”


%report on fables of objects #workshop (22.02.2017 HWD apass): attention to the sense and feeling of disparity, dispersity, stability, sublimity, authority, epicness, weakness, severity, solidity, scale, (a)social connections, and tangibility in the character of the object of each participants in the stories we wrote. where were active and passive qualities located? how were agencies distributed?
•origin story --> evolution story, love story [the object falls in love with...]
•daily story
•beast feeding story --> training story
evoking temporality of evolutionary time, face-to-face time, historical time, tiny scale time,
 -each story has a music, texture of colors, pattern of meaning and affect
•bodyguard --> fantastic creature invented to protect an organism (your “object”). this bodyguard can be organic, nonorganic, cyborg, any form, but always an agent. tell us why/how this or that feature helps the bodyguard with its task
•generation stories, describe and follow your object in three generations, its child and grandchild
•[for the second day or warm-up first day?] constraint based writing: (Kenney > Christian Bök's “literary genetics” poetics of encryption of data; poetic vectors, to “infect” the language;) describe/story your object (or an operative “verb” within your discourse) with univocalics: without using “e” or only using a single vowel. or, first write with 3, then 2, then 1 vowel.

-the workshop is about: what other stories (of your object) are possible?
-in the workshop (I take a temporary position to) challenge others to re-tell the story of their ((epistemological) found) objects
-a ‘generative constraint’ might help opening up paths before you, away from our habits of storytelling
-it is about getting a feeling for the resistances and potentials of language in our (sometimes mundane) descriptive practices, “strange richness of missing the letters we need” (Kenney)

the metaphors are dormant in our routines of talking and noticing each other. how then, by traversing the routine, our “knowledge” and “community” took on new meaning, as they get a chance of being rearticulated in different languages (or differenlty infected literature)
~-?==> changing the system of classification (of thought)

-in a way the workshop is about an *approach* to knowledge generation (and not necessarily a rigorous critique nor directly evaluating the production of our knowledges)


***nothing is never merely a metaphor***

[some fables from science studies:]
•Emily Martin's egg/sperm story --> stories of atomism, distribution of agency, ----[The Egg and the Sperm: How Science Has Constructed a Romance Based on Stereotypical Male-Female Roles]
•Hayward'[...]

[...]kshop is about: what other stories (of your object) are possible?
-in the workshop (I take a temporary position to) challenge others to re-tell the story of their ((epistemological) found) objects
-a ‘generative constraint’ might help opening up paths before you, away from our habits of storytelling
-it is about getting a feeling for the resistances and potentials of language in our (sometimes mundane) descriptive practices, “strange richness of missing the letters we need” (Kenney)

the metaphors are dormant in our routines of talking and noticing each other. how then, by traversing the routine, our “knowledge” and “community” took on new meaning, as they get a chance of being rearticulated in different languages (or differenlty infected literature)
~-?==> changing the system of classification (of thought)

-in a way the workshop is about an *approach* to knowledge generation (and not necessarily a rigorous critique nor directly evaluating the production of our knowledges)


***nothing is never merely a metaphor***

[some fables from science studies:]
•Emily Martin's egg/sperm story --> stories of atomism, distribution of agency, ----[The Egg and the Sperm: How Science Has Constructed a Romance Based on Stereotypical Male-Female Roles]
•Hayward's microscope --> tropes of natural history docu, ----[Enfolded Vision: Refracting The Love Life of the Octopus]
•Kenney/Haraway's origin/nature fable --> the omnipotence of the “origin” story in our descriptions and interactions with the natural world
•Scott Gilbert's immunological “bouncer” story =/= immune systems as inclusive agents of symbiosis
•Lynn Margulis: life (made possible) by “combat” [the survival fable that TV series “The 100” and “Kelile Demne” for instance is based on] --✕--> life by networking
•Haraway: the tale of “organism = a system of division of labor with executive functions” (==> extraction of wealth among us)
•Morton's causality-story
•brain/body story --> where the “move” came from?
•Sina's “standing on the shoulders of giants” --> knowledge/continuity, role of authority and humility in science ----[http://www.sinaseifee.com/giants.html]
•Sina's 3 little pigs --> architecture/tech/ echics of encounter --> story of the center and periphery ----[http://www.sinaseifee.com/pigs.html]
•“weapon fathered man” --> Kubrick's african genesis, technology + prehistory (in postwar period) “tool ==> man”
•
fables popular in apass:
•“a work [of art] should speak for itself”
•“the very last stage of the creative process is purely intuitive” --> when people say they stop “reading” or “knowing” when they want to create artwork
•“look really hard inside yourself for what you really want”
•“you are an agent of change” that means art or thinking or being ought to be opera[...]

[...]r to make room for another kind of thought--a kind of thought that is more capacious, one that holds and sustains the human.

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

my point in animals without narrative is that the apparatus that is working for Attar in his representation of birds is the same as the narrative tool in the so-called wildlife documentary series which produces nature----a sy.


transcend is about traveling from trope to truth (obur az majaz be haghighat عبور از مجاز به حقیقت,) from virtual to concret. but that is too easily reversible. my point is to stop this transference and interrogate the trope itself. my work in amazon book is about this ‘majaz’ (مجاز), an interface that we are inhabiting.

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

the main (and only?) question in my work/performance/lecture is ‘when’ the gift will/have pass(ed) on.
--> holding on to, preparing, strategizing, spontaneity, and so on

-my texture aversion and preference in soft/hard fabric of language and material tonality? --> the “inanimate affections” (that give us pleasure in life) --> we often give each other soft gifts as a way to care for one another (@Janina)
*radical affection does not require intentional politics* (Chen)



[Shepard 2004] Stanner (W. E. H. Stanner, White Man Got No Dreaming) describes how the universe became a moral system and consists of three elements: marvels, species diversity, and institutions. Marvels refer to that presence of the unexpected that one always encounters sooner or later in nature, particularly when the terrain reflects something about the mind that implies a common structure. His second element, species diversity, coincides with one of the major moral issues of our time--the extinction of species and reduction of biodiversity.

-“marvels of affinity” is the key to reality, revealing how things are, what is known, and how to behave.

cosmogony (keyhan-zayi کیهان زایی‌)--how the universe became a moral system

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

[modes of existence]

science studies --> science
what was science before science studies? it was engaged in a sort of stupefaction that prevented meaningful study.

we do not take the fight against X (religion, fetish, etc.) for the truth about X.

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

[Avital]

i am adding “mama's boy” (bache-nane بچه ننه) to my short bio (nothing is added by “me,” everything is told to me.)


thanks to all the people who have given me their ‘sides’ (didn't necessorily confronted me)


(book, ketabat کتابت)
to do something to resignify and breakup the serenity and the serene closure of the book, as the universiy values it and seals it
-what deals does it seal?
-the commitment to breaking up the book [...]

[...]ut X.

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

[Avital]

i am adding “mama's boy” (bache-nane بچه ننه) to my short bio (nothing is added by “me,” everything is told to me.)


thanks to all the people who have given me their ‘sides’ (didn't necessorily confronted me)


(book, ketabat کتابت)
to do something to resignify and breakup the serenity and the serene closure of the book, as the universiy values it and seals it
-what deals does it seal?
-the commitment to breaking up the book and its metaphysically laden pitch for closural sovereignty.
-linguistic pollutants
-dirty talks

#as a mode of writing, make a folding (fractal) book, style of children books, for ajayeb
(what would this structure mean? and how is that expandable?)

#making a cheap horror short-film from one of the ajayebs

#write a X-man short story in Tehran context with iranian everyday characters
•jurassic park --> ajayeb al makhlughat عجایب المخلوقات (horror, sublime, shivering water)
•nonapocalyptic stories and the otherworldly hauntingly familiar in the lost faces of forest (called Tehran?)

(accourding to Egyptian 1550 BCE,) book: a loose collection of magic spells intended to assist a dead person's journey through underworld, and into the afterlife and written by many priests
-are lists the origin of writing? (...way before the installation of the modern scriptural apparatus)



theory-minded academics have rigorously repudiated----or forgotten poetry. ----> poetic deprogrammmg

cohabitation of two sovereign linguistic attitudes----the grammars and behaviors that we associate with figures of literary performance and philosophical positing

18th century
rise of increasingly more mathematical and symbolic logics
more literary types of discursive formations,


Wordsworth, Rilke, and Keats disavowing Paul de Man?!
Freud without Goethe or Schiller?!
Benjamin off Baudelaire?!
Derrida deprived of Mallarme, Ponge, or Celan?!
Heidegger abandoned by Trakl or Holderlin?!


increasing technicization of critical language


colloquy, soliloquy
they are called to witness distinct regions of being ==> assuming the destiny of difference
% denken und dichten is at stake in the *theory of mourning

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

[Stengers]

the storyteller : “some people love to divide and classify, while others are bridge-makers--weaving relations that **turn a divide into a living contrast**, one whose power is to affect, to produce thinking and feeling”

(regarding my footnote fetish) ... because writing such footnotes implies *feeling the text* as an *animating power*
[...]

[...]ayebs

#write a X-man short story in Tehran context with iranian everyday characters
•jurassic park --> ajayeb al makhlughat عجایب المخلوقات (horror, sublime, shivering water)
•nonapocalyptic stories and the otherworldly hauntingly familiar in the lost faces of forest (called Tehran?)

(accourding to Egyptian 1550 BCE,) book: a loose collection of magic spells intended to assist a dead person's journey through underworld, and into the afterlife and written by many priests
-are lists the origin of writing? (...way before the installation of the modern scriptural apparatus)



theory-minded academics have rigorously repudiated----or forgotten poetry. ----> poetic deprogrammmg

cohabitation of two sovereign linguistic attitudes----the grammars and behaviors that we associate with figures of literary performance and philosophical positing

18th century
rise of increasingly more mathematical and symbolic logics
more literary types of discursive formations,


Wordsworth, Rilke, and Keats disavowing Paul de Man?!
Freud without Goethe or Schiller?!
Benjamin off Baudelaire?!
Derrida deprived of Mallarme, Ponge, or Celan?!
Heidegger abandoned by Trakl or Holderlin?!


increasing technicization of critical language


colloquy, soliloquy
they are called to witness distinct regions of being ==> assuming the destiny of difference
% denken und dichten is at stake in the *theory of mourning

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

[Stengers]

the storyteller : “some people love to divide and classify, while others are bridge-makers--weaving relations that **turn a divide into a living contrast**, one whose power is to affect, to produce thinking and feeling”

(regarding my footnote fetish) ... because writing such footnotes implies *feeling the text* as an *animating power*

philosophy =? a form of textual animation {--> approaching the work of ajayeb}

to turn the [ajayeb] (animist) modes of experience (existence), awareness, and knowledge into living contrasts (intensely powerful bridge-making tools)

can we reappropriate without reanimate? ----> i think if we deconstructively talk about the reappropriations of meaning we might allow animation to constitute itself.

-how to train yourself in spotting relevant questions and unilaterally [einseitig] imposed questions? (their differences) [~? mofti مفتی, fatva فتوا =/= khotbe خطبه]
(to put the ‘question’ at risk)

*milieu-thinking* (to think by the milieu) :
1. no reference to the ground
2. never separating from milieu

(Virgin Mary requires a milieu [of symbolic efficacy, categories of belief, etc.])

what[...]

[...](raven may be like an eagle, but it is not an eagle) --> “know your name + do what it say” --> *responsibility: the response to the name by which one is called* --> the idea that *supposing & knowing* belong to one and the same homogeneous system*

(the art of) supposition: disguise, false knowledge (guess, surmise, premise)
--or--> ungovernable and unrecoverable force of *positing* (position or imposition)

(generation of the pure name in fable of the eagle and the raven:)
non-symmetrical movement from nameless bird --to--> birdless name (a wingless not-eagle)


why fables are important? <-- others and their traces are always working within us already, in a space and time that cannot be reduced to that of consciousness (or self-presence)
•profound linguistic or rhetorical complexity of the call and response

the raven resounds (it does not just start talking) <-- it starts with the others: eagle, wether, shepherd

Lacoue­ Labarthe --> identification (the self-becoming of the Self) has always been thought as a matter of examples (+ their appropriation) --raven--> (paradoxical impera­tive) “imitate me in order to be what you are”

wolf in sheep's clothing (Aesop's “A Case of Mistaken Identity”)
a wolf thought that by disguising himself he could get plenty to eat. Putting on a sheep­ skin to trick the shepherd, he joined the flock at grass without being discovered. At nightfall the shepherd shut him with the sheep in the fold and made fast all round by blocking the entrance. Then, feeling hungry, he picked up his knife and slaughtered an animal for his supper. It happened to be the wolf.
-->  a character that does not belong to one can involve one in serious trouble



[*]fable: (name of the) *literary thing* that aime to *teach responsibility* --Keenan-->  self-understanding of the free subject (<--fable--we are exposed to something in language that troubles the possibility of that understanding)

[in my lecture performances with] fable [I aim to] offer an allegory-of unreading, of reading without limits and without guarantees --> freedom

governmental concepts:
•subject
•agency
•will
•choice
•freedom
•rights
}--deconstruction-->  limitation of ethico-political responsibilities

for Keenan: **question of respon­sibility = question of freedom**

the free community of rational beings cannot simply be (regulatively) invoked

calculable & programmable law

responsibility: (names the predicament in which) *coincide the necessity/inevitability of action & the failure of law*

•politics (and ethics) --name--> the urgency and necessity of a response
•responsibility (and freedom) --name--> the impossibility of response with guarantee
[...]

[...]ediately present to ourselves and the self is assumed finished and whole simply there and original and its (grounding) knowledge is organized around the imagery of vision --✕--> Self-knowledge requires a semiotic-material technology to link meanings and bodies. ***Self-identity is a bad visual system*** --> ‘positionality’ (meaning: ‘acknowledged and self-critical’ partiality) [at best showing in which ways one is not unmarked] is therefore insufficient. {Identity, including self-identity, does not produce science!}
-instead we need a *split and contradictory self* (one who can interrogate positionings and be accountable) [~~/?-> shath شطح (=/= shar’ شرع, or even sharh شرح?), shathiat (شطحیات) in Tasavof (تصوف), rend رند, rendane رندانه]
-so, instead of “being” she proposes “splitting”: heterogeneous multiplicities that are simultaneously salient and incapable of being squashed into isomorphic slots or cumulative lists. --> The knowing self is partial in all its guises, never finished, never whole, stitched together imperfectly [that is what she means by ‘split'] ==>  join with another (without claiming to ‘be’ another) {if i am allowed i can map Haraway's “partiality” onto Deleuze's “schizophrenia” --> Greek for “split brain”  (Jonathan Crary, Suspensions of Perception, p.38) According to Beuler, “The selectivity which normal attention exercises among the sensory impressions can be reduced to zero, so that almost anything is recorded that reaches the senses.” One reason for the admiration which Deleuze and Guattari professed for the schizophrenic must lie in this complete lack of inhibition (khod-dari خودداری).} (a confusion of voice and sight, rather than clear and distinct ideas) ([to discriminate message types:] *to confuse literal and metaphorical*, the schizophrenic either does not know his responses are metaphorical or cannot say so --> the breakdown of his metacommunicative system : does not know what kind of message a message is --> the schizophrenic looks for hidden meanings everywhere (assuming everything is metaphorical) or tend to accept every message as literal) (Lacan: schizophrenia: breakdown in the signifying chain of language ==> experience of pure material signifiers [<-- personal identity is the effect of the temporal unification of past and future with one's present, and that such an active temporal unification is itself a function of language.])

subjectivity is multidimensional ==> vision is multidimensional

(an instruments of vision:) optics : politics of positioning --> one example of optical illusion: rationality (projected from nowhere comprehensivel)

(some perspective are more guilty : master point of view)
No one ever accused the God of monotheism of objectivity, only of indifference. The god trick is self-identical, and we have mistaken that for creativity and knowledge, omniscience even. (self-identical [having self id[...]

[...]Guin, Tessa Farmer,)

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

[Haraway on Ihde]

...technologies are not mediations--that is, something in between us and another bit of the world--rather, technologies are organs, full partners, in what Merleau-Ponty called “infoldings of the flesh.”

infolding =/= interface
•“What happens in the folds is what is important.”
•Interfaces are made out of interacting grappling devices.
•the infolding of others to each other is what makes up the knots we call beings or, perhaps better, following Bruno Latour, things.

“Technologies are always compound. They are composed of diverse agents of interpretation, agents of recording, and agents for directing and multiplying relational action. These agents can be human beings or parts of human beings, other organisms in part or whole, machines of many kinds, or other sorts of entrained things made to work in the technological compound of conjoined forces.”

*animal (in zoological terminology) : a composite of individual organisms, an enclosure of zoons, a company of critters infolded into a one.

compound = composite + enclosure
camera: the technological eye --> philosophical pretension and self-certainty (=/= Christian's camera)
-- camera as a black-box with which to register pictures of the outside world in a representational, mentalist semiotic economy

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

Vinciane Despret, Isabelle Stengers, Bruno Latour, ”_how they make their subjects interesting,_“
to tell the story of their work of “translation,” of invention.

refuse all loyalty to my homeland and its values

*heuristic: mental shortcuts that ease the cognitive load of making a problem solvable
-trading optimality, completeness, accuracy, or precision for speed
it may *approximate* the exact solution for the problem
-enabling discover or learn something for themselves. (a ‘hands-on’ or interactive heuristic approach to learning)
[(in computing:) proceeding to a solution by trial and error or by rules that are only loosely defined.]
-from Greek heuriskein ‘find’

*contingent: using it with ‘historical’ always produces interesting ways --> contingency relates to a nonteleological [a doctrine explaining phenomena by their ends or purpose] and nonhierarchical multiplicity [when i say ‘dud’ and ‘cauphing’ and interupting ‘tracing’ i am asking for contingent modes of relating and thinking. conceptualizing in terms of the origin of the dud is about hierarchical relations between past and present and teleological reasoning: where is the dud coming from. when i asked ‘who told the first joke?’ i am trying to break and joke with teleological mode of thinking about the category of ‘origin’.]
contingent =/=? analytical (--> Contingent propositions depend on some [...]

[...]ir work of “translation,” of invention.

refuse all loyalty to my homeland and its values

*heuristic: mental shortcuts that ease the cognitive load of making a problem solvable
-trading optimality, completeness, accuracy, or precision for speed
it may *approximate* the exact solution for the problem
-enabling discover or learn something for themselves. (a ‘hands-on’ or interactive heuristic approach to learning)
[(in computing:) proceeding to a solution by trial and error or by rules that are only loosely defined.]
-from Greek heuriskein ‘find’

*contingent: using it with ‘historical’ always produces interesting ways --> contingency relates to a nonteleological [a doctrine explaining phenomena by their ends or purpose] and nonhierarchical multiplicity [when i say ‘dud’ and ‘cauphing’ and interupting ‘tracing’ i am asking for contingent modes of relating and thinking. conceptualizing in terms of the origin of the dud is about hierarchical relations between past and present and teleological reasoning: where is the dud coming from. when i asked ‘who told the first joke?’ i am trying to break and joke with teleological mode of thinking about the category of ‘origin’.]
contingent =/=? analytical (--> Contingent propositions depend on some kind of epistemoloy, whereas analytic propositions are true without regard to any facts about which they speak.) {telos, ghasd قصد --> ghaside قصیده =/= ghazal غزل}
-We call a truth contingent when it *depends on something else* for its truth.
-has to do a lot with our material world
contingent ~= containing-agent*
--Tautological propositions, which must be true
--Contradictions which must necessarily be untrue
--possible propositions

never use contingency alone in a sentence --> historical contingency
never use understanding stand alon in a sentence --> better understanding {'better’ opens situatedness, for who and how “better,” etc.}

Rhetoric <--(has to do with)--> Contingent
Aristotle (in his work on rhetoric) was against contingency. He believed that the “unavoidable and potentially unmanageable presence of multiple possibilities” or the complex nature of decisions creates and invites rhetoric. (=/= Plato saw rhetoric as pure deceit [gul] and positioned it in politics. [you can see he is terrified by the death of his teacher and mentor Socrates by civility.])
rhetoric --> contigent --> epistemic: individuals make meaning through language and determine what constitutes truth


*ontology is death-dealing <--** terrible violence is directed to the non-existing, the never having existed
---> go to the root of exist --> which modes of existence deserve our curiosity?

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

(i found a word for it,) my register of @Lili's scream: i see it as ‘nonlaughter’(?)
(*proposal:[...]

[...] zaje ضجه)
-dispositions of Beschwerde
-which minorities are associated with bitching and moaning? (naleh va shekayat ناله و شکایت, ghor غرولند, غر) (a feminine accent?!)
 -it is often said that “children should stop complaining”
“stop complaining” ?!! [~~> pointed to or relevant for Lili also]
***complaint : the disenfranchised (az hagh mahrum shodeh از حق محروم شده) language of muted rage***
what is (let's) bitching together?
is religion one long complaint? (--'reformation’ as a cover-up)
the “i prefer,” non-need, non-preference
*forms of relatedness--in certain societies the opening self of sociality consists in complaining. (starter-utterances; social encounter involves nagging about your friends, parents, lovers, etc.) --making friends is via complaining. (this is about the conditions of Mitsein, being-with) {non-affirmation ~/=? complaint; we mistake so easily non-affirmation with complaining. (is this Lili's take? her complaints about the insufficiencies of being.)} --> is complaint parasitized by calls for retribution?
Klage (complaint) --to--> Anklage (accusation)
*complaint remains a repetitive fixation that feeds rather than exhausting its course (/Avital, aw9Cv_wQ4CQ) -- it does not finish itself off, or move up the ladder of transformation [important for Sana], actually increases pain --> so, (according to the analyst:) complain is jacking up one's suffering (the Analytiker can't take it anymore)
Avital > Kittler: the Ach of Sprache, (in our historical language usage:) literature or language as complaint. sigh in literature (also pointed out by Lili)
--the modern techo-monster Faust opens with the complain
**what is then a proper address?
...the wish for more

-do machines complaint or lament?

@Luiza; (one of sub-phenomenon of utterance) *blush* registers a complaint(?)
(--> to be noted that certain white skin-colors considered racistly “capable” of displaying moral anxiety.)
-a level of affect and meaning that remains at the loss of words, between shame and excitement, confession and disavow. blush speaks for her at moment when she cannot stand up for herself?
-or it betrays her with a sudden spread of skin-mapping releasing a secret or indexing a moral blemish (lakedar لکه دار), a pigmentation... (how to read it?)
-blush manages to register a complaint and it signs off [concludes] at an unspoken accusation...
-blossoming of senses, cultural significance, who is capable of blushing? --> (decency's) *outrage* (--> libidinally charged, prompting a political arousal --> still a vitality stirs in the complaint--*the complaint can bring movement*) [Luiza's climate of resistance and her integrated modality of ‘struggle'] --> **inner life of morality**
-flush?

[complaint,] is it issued from a place of impotence [...]

[...]Sana, Varinia)
. a calling-system? a GPS that has lost its signal?

maternal super-ego
political passion emerging as a defensive strategy
(@Xiri, is she trying to add-on the super-ego for her concern of social justice?)

so, does complaint prevent the arrival of change or make way for new forms of sociality?

“I can't complain.” --> (a blockbuster;) those in stubborn destitution ----that there is no address in the era of the becoming anonymous of God. ‘Who would pick up your call?’
however, “the friend, whether ghostly, futural, or closely bound in time, receives the brunt of the complaint” --friends structurally listens to disappointed expectation, disappointed worldliness

what-should-have-been

On what approved contingencies, contractual loopholes, or transferential coordinates could I possibly befriend another?

metaphysical heritage of friendship (... reconfigured personhood)

(how can I do things without being a psycho about it?)
(How do I know by which politics of friendship, grid or writing practice I am being called up?)
a vocabulary existed to designate, approximate certain routines


R_dzvJYDZXM

CrGJIS3quYY


(30.03.2017) Rabih Mroue and Hito Steyerl duo: concern for injustice and conservative justice call disguised under an elaborated and augmented complaint (in the aesthetic terms of contemporary art market), non-researchers of their subjects and topics, they have no ‘topic’ only ‘resource’ (in the making of their own myth of the figure of artist,) [=/= when something becomes a topic for you, it bounds you to the unsettling commitments of curiosity and research and hard work.]
-in their notion of “Artist in the Reign of Terror” they ask disturbingly “but many individuals have died and it means nothing?!” with a sneer (artwork as puzkhand پوزخند --> @Ali )
[**“sneer” is a contemptuous or mocking smile, remark, or tone, coming from a family of sarcastic tropes of complaint and ironizated complaining]
-their art-work finds and flourishes in a terrain of terror. in their nonspeculative work there is no “but, what if” or “but, not yet” and therefore no ‘becomings’
-for Hito and Rabih: zeitgenössisch (contemporary) = grausam (atrocious)
-they dichotomize (fact/fiction, real/unreal, etc.), rather than allowing a novel and interesting question to be raised
-what is the state of unknown in one's practice? rather than being a news agency




[negativity?]--> your bad feelings --> غر ghor complaint --(turn it into)--> critique --(start doing)--> research --(get)--> diploma --(turn it into)--> phd --(make your)--> department of studies --(into)--> craft tradition
[you don't have to start with negativity!]
[you don't need to end in your own myth tradition![...]

[...] more livable worlds --> ajayeb's storied biospheres

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

the notion of ‘magic’ in popular TV series, such as ‘Harry Potter’ franchise and ‘The Magicians’ among many others, and instrumentalization. magic as information technology that is completely instrumentalized. the capitalist ideology of ‘tool’ and ‘usefulness’ are insinuated heavily in the hipster figures of ‘The Magicians’ in the way that they interupt history and knowledge-burdened living. “stop the history lessen! tell me how do we kill the beast with it?” (the stupidity of the hipster hero moving through the matrix of merely teleological phenomena, stripping pleasure off thinking...)
(utopian?)

what a magic spell is good for if it is not a leverage?

[title]
The Magicians and The Absolute Freedom and Terror

(‘The Magicians’:) magic: instrumentalizing the logos
knowledge is literal --> magic spells are literal {the result of magic spell is predetermined}. in this case, the magic is both an instrument of power and renunciation of knowledge
(Heideggerian) techne of the Western project is an instrumentality that takes over, arrests, or enframes what it desires to manipulate or contain. (Christian Hubert's notes)
=/= poiesis, a bringing-forth (in Heidegger: blooming of the blossom) (also Greek)

“[(for the techno-monster-magicians) everything is] code to be cracked”

a kind of fantasies that Don Ihde calls techno-fantasy, which have been part of the transhumanism since 19th century

the toxic distinction between techne from episteme (since Homer). ‘The Magician’ suggests magic as a technology or tool apart from its context of involvements and referentialities : a hermeneutic or alterity relation =/= (Heidegger:) the tool is an embodiment relation
(one of the characters even states that humans without magic invented computers as replacement)

‘The Magician’ dismisses the generation of knowledge in the praxis of tool-use. science/magic is pragmatic relation of equipment or tools as ready-to-hand. the ideology of a knowledge relation: magic (as tool) is present-at-hand --> ontological relationship to the world (----the characters want to go and have an icecream when they are finished with all the magical fights.)
this notion of magic as tool (=/= epistemological object) in use achieves (what Don Ihde calls) *instrumental transparency* --> It “withdraws” when in use, but becomes conspicuous again when broken or missing [--> this is precisely the standard account of technology in high-techno-scientific capitalist sunny societies] --> the idea that magicians can “forget” (or “lose”) their magic suggests a guarantor of instrumental transparency of magic (or knowledge).
-the popular vision of magic hinges around the desire for total transparency**
-this instrumental ration[...]

[...]her)
(for the Frankfurt School) truth = "a moment of correct praxis”

what is at stake is the way ‘The Magician’ heroes’ way of non-relating to an entire environment and with it to an implicit “world” that they inhabit.
...that science is an ‘account’ of reality not a ‘tool’ for coping with it
...when the world and the instrument interact
descriptions of the affordances of indissoluble instrument / world complexes are at stake

then how can we think magic/knowledge/science without instrumentalization (‘something in order to’)?


the notion of ‘world’ and ‘worlding’ in other Hollywood sci-fi franchises, and the way a world (for example survival in Mars in ‘The Martian,’ surviving “outer space” in ‘Gravity,’ “pure wonder” and “abyssal unknown” in many Icarusian space exploration moves and movies, the deprived Earth in ‘Interstellar,’ and so on) is rendered dead or dangerous or prosperous, ideologies of anthropocentric extensionalism.

(this directly concerns my ajayeb apass research about the past, because hollywood constantly making science fictions about the past.)

[as much as Matt Damon is schizo-constructing a social environment (on “dead” Mars trying to contact “home”), Cinderella's schizo-affective relation with the talking animals is doing the same: talking back to a world that talks to her, where Matt is only able to talk to home station. I think we have better chances with Cinderella's kind of split personality.]


Modernity --> “Project of Enlightenment” : religion =/= metaphysics --> science + morality + art -->  objective science + universal morality + law  ----{each with its own “inner logic"}
(Luhmann; transition to modern:) stratified and hierarchical organization --to--> “functionally differentiated” organization
(project of modernity requires) a universally assumed but nowhere concretely localizable lifeworld*** (=/=? situated knowledges)
modern person : the self-fulfilling and self-justifying observing subject

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

(Freud's) ego: the record of abandoned object cathexes
(cathexes ~= electrical charge; the libidinal energy invested in some idea or person or object)

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

(15.02.2017) three objects from apass:
-complaint
-evidence
-monologue


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

on futurity; in SF capital (Mark Fisher) the information (somewhere between cybernetic futurism and “New Economy”) is a direct generator of economic value ==> ‘the information about the future’ circulates as as increasingly important commodity* (Eshun)

SF: engineering feedback between its preferred future and its becoming present --✕--> future --> manufacturing tools capable of intervention (=/=? disruption; the Sun Ra, character in the movie The Place is T[...]

[...]on, sense of entitlement حق به جانب and self-centeredness schema
adult neurotic's sense of omnipotence --> relic of the old megalomania of infancy (~ all paranoic disorders) (~-> hurt with denial)

(Freud's) primal state: {id ~= ego ~= external world}--(not differentiated)
one could not lay hold of oneself as other ==> narcissism expires
(Lacan's) ego = another }==> the specular ego (in the mirror stage) =/= narcissistic
(‘=/=’ : erotic attraction or aggressive tension)

Nietzsche: the utterance “I am ugly” created “the beautiful”
[does this mean: “I am beautiful” created “the ugly” (in the other and world)?]


sublimation is passion transformed
or, object displacement, transformation of instincts,
a desuxualization (from primary to secondary narcissism) (--> what is Aela's “thirst for knowledge”?)~~--> unfolding into (differentiated elements of a oneness of) instinctual-spiritual experience. (Aela's) ‘oneness’ [an original unity + one hidden and defended against] stays alive as connection? --> the question of desire for Aela is about this hidden linkage.
[transitional objects, play, modifications of the pleasure principle, genital function,]
,
(noted by Christian Hubert: for Loewald:) *eroticism is genuine sublimation* : a reconciliation in the area of ego development and of internalization. (@Aela)
-desublimation (of reason?)
objective of sexuality conceptual transformation into Eros --> (asking Aela with Marcuse:) what is the non-repressive sublimation of the resexualized body? (=/= neurotic reactivation of narcissistic libido)
why Eros is so powerful? what kind of sublimation is the culture-building power of Eros?

in Derrida, narcissism is the passage to the Other, and not necessarily merely a collapse into oneself.

auto-erotic solipsism

باطل کردن طلسم ضمیر the ego appears [displaced elsewhere in the world as an effect] as the result of primary narcissism?
(batel kardan-e telesm-e zamir) dispulsion of ego
*ego forms in the world* (Lippit)

auto-erotic economy

the ego in the island, finding footprints of the others
(Freudian protocols of existence:) there is no world, there is only islands. --> multiplicity of isolations ~-> individuation

“In narcissism the ego disappears from the world and reappears in the imaginary realm of invisible interiority.” (Lippit)

{the erotic attachment to outside objects}<--pervert =/= narcissist-->{withdraw, calls it “instinct for self preservation"} (a shortcut: my way of undering my own narcissistic tendencies has been through perversity.)

[for Juan:] (artistic) narcissism =/=? fossilization (~->? mimesis)

*mimesis* is not about form
in order to represent the character of the supposed ‘word’ o[...]

[...]alls itself in, animates, and exists for later visits.
-when you are devalued by the marked of bi-aberu, you are less tied to the strictures of shame, and ‘your behavior’ becomes performance material


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

agency =? boresh برش, jahd جهد (in Farsi), “agential cut enacts a local causal structure” (Barad)

agency of ‘hemat’ همّت
hemate shahi همّت شاهی, lavazeme hemat لوازم همّت --> apparatus
sufi's hemat ~= magic

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

@Seba after accelerate manifesto reading: (what is and how can we not pivot on our work) the measure of the meaningfulness of action. (Seba's notion of losing hope is because he put himself unconsciously in a cost-benefit analysis? “what is the effect of my actions?”) [in practice it is difficult to embody speculative thinking. we are still in the space of thinking in terms of the probable.]
to do hope-work is about ‘not talking (too much) about the future’ =/= commitment in terms of probabilities, refusal to treat your subjects as if they were objects of management --> let's set aside our own hopes, and work to honour the **hopefulness of others** (Deborah Rose)

“And hope is here, all around us. Creatures want to live.” (not in the “future”)

the accelerationists putting things in their cascade of failures, (everything sinks effortlessly into it,) and creating a vanishing point in terms of a western saturated temporality. for them the present is the time of announcing the news of salvation or apocalypse, and has no thickness. (the desire) to step out of history, and is made void in the process of realization, the idea that “everything is possible.” they experience their freedom as universal freedom * (noted by Blanchot.) [--> the problem with all male action heroes...]

(is this a kind of “game-over” discourse?)

*time (thinking with Haraway)
the sequential palindromic time (in Western-related cultures) [جناس قلب palindrome: from the Greek roots palin “again” and dromos “way, direction”; a word, phrase, number, or other sequence of characters which reads the same backward as forward; (un)parsable palindromic motifs;]
there are many sorts of temporalities in West, but the most naturalized and intuitive, ready-to-hand (and black-boxed) version of it is the “past, present, future.” the notion of ‘present’ becomes a (mathematical) vanishing point, a pivot or a point rather than itself a thickness, an inaccessible past being transmuted into a future that is always to come. [=/= the lived time of the flesh]

--> what counts as a responsible person in temporality? (@Seba, @Pierre's “future”)
in my work on ajayeb in apass, i choose to give account to responsibility in a way *to face those who come before rather than to face the future*, this is about a switch in the direction of attentio[...]

[...]g?) ajayeb's temporality] things come from the past and the future simultaneously


what i respond to = what i inherit


science (in the way that is presented) is outside history, and becomes simply that which is “the case” of the world
**everything that one does is inside time, but that which is acquired (becomes a view onto a scene) and is outside of time**

***(dangerous) ways of being outside of the time of the thick present*** (Haraway)
‘-scene’: a thick presence of now, has many durations in it

(my work on ajayeb's past tense trans-species affair) is about those with whom one must get on together, in the enacting of responsibility for those who came before. how not to exit time? (= “staying with the trouble”)

trans-species affair then and now

(in our) multi-dimensional inhabiting of space with critters (you can't only talk about capital, land, labor without having a multispecies affair)


Badiou's points on accelerate:
•unifying us around negativity
•future of western world
•question of private property --> key of soical organization


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

#work on video series (with? Christian, Esta,)
messy short videos (for youtube or other places)
1. critique of magic in cinema
2. representation of knowledge in cinema
3.
to perform past and present alarmingly simultaneously, to intermix the directions of causation and influence, they cannot be linear and progressive, against a production of present [presentism]



#create identity research center for/with my work
1. harem (حرم)
2. ajayeb (عجایب)
3. wortsalad
4. erklammern (with Foad)
5. san'at-e mojarad-sazi (صنعت مجردسازی with Foad)
6. garden (باغ)
7.


#what am i learning from Hiwa's Chicago Boys project?
history, recent region departures, study group, music, jam, more and more people together with their voices and stories, faces, sing, play, discomfort in instrument, tour, collectivity, sojourn in stage, conviviality, cover song,
-when i look at the videos of the project i feel like i want to do or be part of something like that, i want those qualities, i want the way people are looking and feeling like there.

#i am learning from Kohn that the survival is complicated, from Haraway that world works by excess and therefore filled with hope, with Sennett and Delanda a better account of socio-material history, from Ahmed a different understanding of psychoanalysis, from Barad poetry and argumentation, from Scher the effort needed to become interested, from Kenney that there is no need for a “standard language” to describe your interventions or to produce a body of knowledge about your matters of concern,

[...]

[...]bility for those who came before. how not to exit time? (= “staying with the trouble”)

trans-species affair then and now

(in our) multi-dimensional inhabiting of space with critters (you can't only talk about capital, land, labor without having a multispecies affair)


Badiou's points on accelerate:
•unifying us around negativity
•future of western world
•question of private property --> key of soical organization


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

#work on video series (with? Christian, Esta,)
messy short videos (for youtube or other places)
1. critique of magic in cinema
2. representation of knowledge in cinema
3.
to perform past and present alarmingly simultaneously, to intermix the directions of causation and influence, they cannot be linear and progressive, against a production of present [presentism]



#create identity research center for/with my work
1. harem (حرم)
2. ajayeb (عجایب)
3. wortsalad
4. erklammern (with Foad)
5. san'at-e mojarad-sazi (صنعت مجردسازی with Foad)
6. garden (باغ)
7.


#what am i learning from Hiwa's Chicago Boys project?
history, recent region departures, study group, music, jam, more and more people together with their voices and stories, faces, sing, play, discomfort in instrument, tour, collectivity, sojourn in stage, conviviality, cover song,
-when i look at the videos of the project i feel like i want to do or be part of something like that, i want those qualities, i want the way people are looking and feeling like there.

#i am learning from Kohn that the survival is complicated, from Haraway that world works by excess and therefore filled with hope, with Sennett and Delanda a better account of socio-material history, from Ahmed a different understanding of psychoanalysis, from Barad poetry and argumentation, from Scher the effort needed to become interested, from Kenney that there is no need for a “standard language” to describe your interventions or to produce a body of knowledge about your matters of concern,

(this is one place that i am recognizing and foregrounding a binary structure:)
•women in my life: Avital, Haraway, Ahmed, Scher, Barad, Despret, teaching me science and art, attentive modes of differential reading and writing, practices of care and concern
•men in my life: Serres, Sennett, Delanda, Levinas, Anand, teaching me a non-guilt-driven knowledge of history and past, a different mode of remembrance which provokes a different mode of response and responsibility


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

alive --[]--> dead --[]--> ancestor

what provokes storytelling?

(Harawayian) inhabiting ==> responsibility --> alignment

(a split[...]

[...] search is contingent and opportunistic, and its searches are non-systematic)

in apass what my project is all about: *loving to tell you about what i am reading* (why it seams too difficult, complicated and impossible to understand!?)
-“to provides a feast of reading pleasures”

holding each other's unasked-for patterns (@Luisa)
taking up each other patterns [which are sometimes obvious, sometimes cryptic]
(what is the other name of the practices of “string figures” in Iran? -->[stars, facts, fabulations, “far”s, patternings,]--> all cosmopolitical, composes the “we”)

•a “we” compositional
•an “ajayeb” compositional
•

anthropocene system thinking
•feedback loops
•thermodynamics & 18th century mathematics (=/= hyperbolic mathematics in ‘crochet’ --> excess of surface, --> story of interface)
•comparative interpretive thinking (a dominant western model of knowledge production--which i am using!)
•modern synthesis: restrictive system theories within evolutionary theories
•systems idea
•
*“The global scale takes precedence--because it is the scale of the model.”* Tsing

[title]
Bilingual Stories for Ajayeb NatureCultures
(...stories ‘for’ =/= ...stories ‘of’)

does Brexit and Trumplandia changes the landscape of English use as a language?

the image of pedagogy : semiotic apparatus (& technological) (--> the ritual of Simpson strangling Bart)


(why am i cultivating the) *non-inventive imagination* (and its antimetabole [or chiasmus, chiastic patterns of antithesis]: non-imaginitive invention)
often we find ourselves inventing everything (in political animation) =/= to figure out what are we attached to

(inheriting something =/=? being heir to something)

the scientist inside me begs me to narrow my temporal scale, choose an epoch, let's say middle ages, choose a century let's say 15th, choose a year, choose a day, a moment, a micro-second slice of the cake of the milieu that you are interested in, the instance in the bazar with Halaj in the sun and so on.

(my old school) obligatory knowledge <-- salon of scietific entertainment
}-> (is about creating) proper witness***

the tropes i am building in my current research, do they help build a better Iran? and how?
interms of:
•an ongoingness
•a commitment to a recent future thinking

‘homo-’: stuff of the soil, that figures of bright and sunny image of the same

#rigs and syms*
•games
•technological designs
•plots
•mechanisms
•sfs
•jokes
•jests
•

[title]
critical bestiaries
critique-bestiary

belonging = achievement (dastavard دستاورد) + violence[...]

[...]mind reading* [narcissism] (believe to know what others are thinking: “He's thinking that I don't know the first thing about this project.”)
•*overgeneralization* (“[Because I felt uncomfortable at the meeting] I don't have what it takes to make friends.”)
•*personalization* [narcissism] (believe others are behaving negatively because of you: “The repairman was curt to me because I did something wrong.”)
•*should/must* [imperatives] (having a fixed idea of how you or others should behave: “It's terrible that I made a mistake. I should always do my best.”)
•*tunnel vision* [cyclopean view] (“My son's teacher can't do anything right. He's critical and insensitive and lousy at teaching.”)


what is the most central belief about herself?
which experiences contributed to the development and maintenance of the her belief?
which positive assumption helped her cope with the core belief?
what is the negative counterpart to this assumption?
which behaviors help her cope with the belief?

*basically there is often no evidence that the automatic thought is true

http://static1.squarespace.com/static/521a7b2ee4b0ee587906d191/t/5774531e03596e22f1d2c844/1467241246388/CBT+Case+Conference+Handouts-1.pdf


(a deep problem with behavior analysis is that it comes from the study of animal learning in the 20th century... observing cats trying to escape from home-made puzzle boxes, and things like that)


(for Eszter:) complex ~= coherent (=/= *contradictory*)

Eszter could benefit from learning about collective behavior sociology
/individual behavior is completely unpredictable
/collective behavior is to a large extent predictable

contagion =/= convergence
(Kelile Demne: evil is convergent)

*contagion: crowds exert a hypnotic influence over their members
*convergent: people who want to act in a certain way come together --> crowd diffuse responsibility but the behavior itself is claimed to originate within the individuals
*emergent-norm: people find themselves in a vague, ambiguous, confusing situation ==> new norms “emerge” on the spot, which may be at odds with normal social behavior
*value-added: release valve سوپاپ for built-up tension within community
*complex adaptive systems: autopoiesis or self-creation of patterns and new entities

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

(footnote on) personality disorder
deviating from ‘orders’ accepted by the individual's culture
-your distinguished and enduring behavioral and mental traits that differ from social norms and expectations
it is in relation to others --> cognition, emotiveness, interpersonal functioning, impulse control ==> personal, social, occupational disruption

egosyntonic personality disorders [...]

[...] I be invested or interested as a friend for your happiness and wellbeing?
•fellow-feeling
•sympathy (is expressed by:) returning feeling with like feeling

Sina: if a thinking makes you sad, that thinking is probably wrong?

within the rhetoric of integration a usual terrifying point is in which the duty of the migrant is to attach to a different, happier object
the future of reattachment --> Hoda
-in this integrative narrative, I have to be careful with assumptions that good feelings are open and bad feelings are closed

bad feelings are seen as orientated toward the past =/= my work on past


she said “here is the English-one” meaning the English translation of her poem
--> in the last five years i have been rifting between the difficult space between “here the Farsi-one” and “here the English-one”

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

#semester, seminar study the “scene of writing”
keywords: deconstruction, fabrication, articulation, plasticity

[week 1,2,3] encounters between psychoanalysis, deconstruction, writing, concepts of language:
•Derrida --> Freud / “Freud & the Scene of Writing” (43 pages)
•Fleming --> Derrida / “Cultural Graphology Writing After Derrida” (first chapter: The Psychopathology of Writing, 29 pages)
•the schemas of text and the trace, Malabou on plasticity [=/= elasticity] (change of the paradigm of writing as developed in Derrida's Grammatology with the new paradigm of plasticity, her interest in relation between form, materiality and meaning) / “Plasticity at the Dusk of Writing” (28 pages)

[week 4] 20th century sciences and philosophies, the notion of fabrication of concepts:
•Xin Wei --> Whitehead / “Whitehead's Poetical Mathematics” (19 pages)

[week 5] on articulation:
•Deleuze and Guattari / “A Thousand Plateaus” (chapter 3: Double Articulation, 32 pages)

[week 6] feminist and women studies, scene of writing:
•aesthetic tentacularity: Lindsay Kelley & Eva Hayward / “Carnal Light”

[week 7] digital media:
•Flusser on hypertext / “Does Writing Have a Future” (chapter: Supertext, 6 pages)
•Bolter / “Writing Space” (chapter 3 Writing as Technology, 13 pages)


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

#workshop little fables of practice, second day storytelling
(proposed initially to Lili:) #imagine and describe an alien world where its populace don't practice ‘knowing’
with this practice we get into questions of (--without directly addressing/announcing them we will provoke a better understanding of what we might think of them:)
•knowing --> (the inseparability of) knowing, being, and doing
•the ‘suppos’ of the supposed to know
•rhetorics, and intrinsicality (“on the inside”)
•response --> (‘knowi[...]

[...] “here the Farsi-one” and “here the English-one”

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

#semester, seminar study the “scene of writing”
keywords: deconstruction, fabrication, articulation, plasticity

[week 1,2,3] encounters between psychoanalysis, deconstruction, writing, concepts of language:
•Derrida --> Freud / “Freud & the Scene of Writing” (43 pages)
•Fleming --> Derrida / “Cultural Graphology Writing After Derrida” (first chapter: The Psychopathology of Writing, 29 pages)
•the schemas of text and the trace, Malabou on plasticity [=/= elasticity] (change of the paradigm of writing as developed in Derrida's Grammatology with the new paradigm of plasticity, her interest in relation between form, materiality and meaning) / “Plasticity at the Dusk of Writing” (28 pages)

[week 4] 20th century sciences and philosophies, the notion of fabrication of concepts:
•Xin Wei --> Whitehead / “Whitehead's Poetical Mathematics” (19 pages)

[week 5] on articulation:
•Deleuze and Guattari / “A Thousand Plateaus” (chapter 3: Double Articulation, 32 pages)

[week 6] feminist and women studies, scene of writing:
•aesthetic tentacularity: Lindsay Kelley & Eva Hayward / “Carnal Light”

[week 7] digital media:
•Flusser on hypertext / “Does Writing Have a Future” (chapter: Supertext, 6 pages)
•Bolter / “Writing Space” (chapter 3 Writing as Technology, 13 pages)


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

#workshop little fables of practice, second day storytelling
(proposed initially to Lili:) #imagine and describe an alien world where its populace don't practice ‘knowing’
with this practice we get into questions of (--without directly addressing/announcing them we will provoke a better understanding of what we might think of them:)
•knowing --> (the inseparability of) knowing, being, and doing
•the ‘suppos’ of the supposed to know
•rhetorics, and intrinsicality (“on the inside”)
•response --> (‘knowing’ =) differential accountability =/= differential responsiveness
•environment
•description (discursive significance)
•world, and sense-making
•geometry (and -metry)
•(intelligibility and) materiality enacted --> question of discourse
•epistemology
•conceptions of space and time
•reflection (as a pervasive trope of knowing) [mirroring, imitation, reflection, tropes of “sameness"]
•material discursive evolving
•mattering; matter and intelligibility, episteme and techne, macro and micro,
•

the workshop is in a way about the trope of knowing, ontology of knowing

(ways of) knowing entangled with mode of being
(with which creature?) matter's dynamism is intrinsic to its biodynamic way of being (--Barad--> for brittlestar everything [...]

[...]ainties around secularism ==> giving ways to talk to the religious ones : getting to grasp what the world looks like in faith-based communities (=/= check-list of dogma)
•category thinking: get into differential liveliness (with all sorts of inequalities:) *who gets parsed how* [#archive, #articulation, #storytelling] (and thinking about what it means to take up these relationships in cultures saturated with science and technology)


Xiri was doing her research with categories of victim and opressor, and now they suddenly disappeared from her work. that category change or vocabulary change was suspiciously effortless


*remembering is an extremely creative practice (-note to Hoda-)
memories are like ecotone کناربوم (transition area between two adjacent ecosystems)


#(very important concept partly shaped by practices of Darwin into our lives:) “collect” --> lies (necessary?)
the frenzy of the 1700 of surveying nature and collecting speciment ==> bioinfomatic
‘collect’ promises nontransformation
--> metaphors of archive, information-intense ways of thinking about life on earth

*“demonstration” coined by science

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

(with Scout Calvert) the ways the digital apparatuses are working, and the kinds of tensions and creativities between the cyber infrastructures and the other kinds informational management discourses displace other book discourses *** --> categories explode in library practice
[Calvert donig brilliant discourse analysis of library sciences --> has direct impact on practices of reading#, different kinds of knowers]
techno-biblio-capital: techno-capital and library practices embedded in each other -->{ [*]technology: assemblages of people, computers, software, discourses, techniques and workarounds that make them function; [*]capital: a social arrangement in which buyers of labor power are entitled to profits and the sellers of labor power to wages and all the effects entailed in that arrangement; [*]techno-capital: techniques, discourse and technologies used to naturalize and derive capital from information and information technologies}
*curiosity = a small and local kind of *freedom[= agency within constrain ==enabling==> skillful meanings], curiosity resists control and has the power to defeat one's favourite self-certainties, can also be commodified for consumer culture specializing in providing private pleasure,
techno-capital objectivism: (neutrality of) collection developemnt and format choices --> power-sensitive judgments
“we will engineer ourselves out of that” --> naive technological optimism; *the technological question is cruicial to questions of power and knowledge*
-library science tends to position library as power-neutral spaces
-(Foucault: resistence to power is always present)
“freedom to” is always disciplinary [...]

[...]out of that” --> naive technological optimism; *the technological question is cruicial to questions of power and knowledge*
-library science tends to position library as power-neutral spaces
-(Foucault: resistence to power is always present)
“freedom to” is always disciplinary (because there is always a particular subject enjoying that) [citizen of liberal democracy who exercises the freedom of representative government, so much as a consumer who exercises freedom of choice of commodities]
patrons as constituent مولفه (==> new knowledge + themselves as knowers) =/= seamless information consumer discursively produced as an unmarked singular independent self-contained stable universal white male heteronormative technophilic subject [<-- this donesn't realy exisit as a person, rather as discoursive productions]
(now) our electronic recreation is work: our every click is surveilled, generating data about our desires and curiosities that feeds back into our formation as techno-capital subjects (@Sven's enthusiasm with social media--how can Sven has a real chance of producing resistance knowledge?) --> this is not freedom! (-an account of freedom for one entails reciprocal unfreedom for others) --> mixtures of work and play in this new economy, (Calvert > Bateson) the meta-communicative nature of *play[= strict rules with genuine freedom, the dual essence of play: curiosity and relationality];
(Calvert arguing for) “knowledge-makers” who engages in creation of situated knowledges by activity adapting, processing and sharing knowledge within the ecology of library ~= *bibliographic apparatus*
(Calvert's heuristic device to imagine what library practices might emerge:) imperfectly literate constituent seekers

-a double consciousness of play, where cognitive sensation amid multiple affectivities are continually teased between assertion and rejection
-a doubled unconscious connoisseurship of realist conventions pressured at new horizons
[Katie King]

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

(women's) mini-encounters with god --> kind of materiality of god that don't fit any of the available categories


now-but-not-then quality of continuities


Haraway's deep commitment to the ties of science and competence, pleasure, empowerment, ([*]science:) this craft where you did this incredibly fragile, important, hard work of asking questions of the world in such a way that you might have half a chance of knowing if you are wrong***


you get it “there” ==> (you have a chance of) figuring out something else*


(sustainable life ways that involve) breeds =/= factory farming

Haraway's problem with veganism's moral, wholistic, complex claim that they make on us (also a necessary kind of contemporary witness): that people's practices with animals as food and fiber and work animals, turning int[...]

[...]o.hhatg کوهاج --> coincidence of human history and terrestrial geology
hhatg حج --> human history and terrestrial geology
pb پی بی --> philosophy's bandwidth
sdwa صدوا --> substances decorated with accidents -->
ldwa لدوا --> lumps decorated with accidents --> featureless lumps, and those things have accidental properties, like cupcakes decorated with colored sprinkles (arayesh آرایش) }--> this thinking still continues, despite the fact that ‘thought has already made it irrelevant’ --> thamii تامی, (for example birds for Attar are merely decorative features of Attar's social, psychic, and philosophical space)
soth صوث --> speculating outside of the human
sim سیم --> small island of meaning
etimom اتیموم --> everything is made of mind
hhbn هبن --> hand-holding benevolent narrator (-which is vanished)
(auto) cad کد --> (automatic) comforting aesthetic distances
iockat --> intentional objects commonly known as thoughts
atot آتو --> (you only ever perceive your particular) anthropomorphic translations of things
ejich جیش --> exhilarating jump into cognitive hyperspace --> displacement that Copernicus or Derrida does
foe --> fantasies of embeddedness [<-- phenomenology <== grounding of Kant (begining in 1900)]
avaa اوا --> a vertiginous antiliteral abyss
iwen --> intimacy with existing nonhumans
mok --> mathematization of knowing (--> Descartes, Newton) ==> hiding philosophical and ideological decisions made in acts of knowing =/= ontology (as a vital and contested political terrain)
icad --> ideology of “the consumer” and its “demands” (that capital then “meets”) --> adventure of modernity
fvod --> from the viewpoint of “objective” description (a bad way of explicating the objects that are already here)
t.o.c. --> troops of critique
towwk توک --> ‘technology of what we know’ (techniques that decide the differences between ‘what we know’ and ‘what is’. Morton's hyperobject is a towwk)
usoc --> uncanny strangeness of existence (work of Heidegger)
lawot --> (something is) ‘laying around in the workshop of thinking’ (let's reuse what appears to be broken lawot)

visist = visit + resist


correlationism: the notion that philosophy can only talk within a narrow bandwidth, restricted to the human-world correlate : meaning is only possible between a human mind and ‘what it thinks' = its “objects” (flimsy شل و ول and tenuous رفيق as they are) ~-> the light on in the fridge when you close the door
-Heidegger (towering through) is a correlationist who asserts that without Dasein, it makes no sense whatsoever to talk of the truth of things, which for him implies their very existence--for him idealism,[...]

[...]m Plato up until Hume and Kant) that there is some kind of dotted line somewhere on a thing, saying “cut here” --so he concludes: “things are themselves, but we can't point to them directly.” =/= nonrepresentational theory, Stewart is much more useful. we can see Morton's taste for (a masculine) sublime in modeling his hyperobjects

flat ontology: there is hardly any difference between a person and a pincushion. and relationships between them, including causal ones, must be vicarious (نيابتى) and hence aesthetic in nature


(no) realism that only bases its findings on “ontic” data

scientific discoveries are necessarily based on a decision about what real things are

*disaster [ontologic] taking place against a stable background [ontic]*

causality after Hume and Kant : causality as a feature of phenomena, rather than things in themselves ==> humans are not totally in charge of assigning significance and value to events that can be statistically measured
entities that become visible through post-Humean and post-Kantian statistical causality --> anthropogenic global warming

causal factoid


humiliators [there is no center and we don't inhabit it]:
•Copernicus
•Darwin
•Freud (displacing the human from the very center of psychic activity)
•Marx (displacing human social life with economic organization)
•Heidegger
•Derrida (displacing the human from the center of meaning-making)
•Nietzsche
•Deleuze and Guattari
•
~= there is no edge =/= (film Lucy or Neil Tyson series suggesting that) there is an edge (of time to see everything perfectly), in some (privilaged) transcendental sphere of pure freedom, Lucy's chair literally sitting a VIP box beyond the edge --> anthropocentrism: the idea of a privilaged transcendental sphere
Kant --> (although we are limited in finitude) our transcendental faculties are at least metaphorically floating in space beyond the edge of the universe --> #milieu #tasavof #sufism


...هزار و یک hezaro yek
universe of trillions of finitudes


[*]thing: a rift between what it is and how it appears


(Morton > Herman:) human consciousness wants *to preserve knowledge as a special kind of relation to the world quite different from the relations that raindrops and lizards have to the world* (<-- so dangerous and so difficult to resist [<-- next level of situated knowledges] -->) also want to claim that the very status of [his] utterance is somehow special <== (human) ‘thought’ is given a unique ability to negate and transcend immediate experience
(claims that the human doesn't exist ==>) elevating the strucure of human ‘thought’ to the ontological pinnacle سرمنزل

everything (such as modernity) banks on a certain forms of ont[...]

[...]ther kinds of creatures (in my case: ajayeb) ==> opens new kinds of possibilities for relating and understanding

cosmoecology: multiple beings (gods, jinns, animals, humans, living, dead, etc.) each bearing the consequences of the others’ ways (of living and dying)

‘the ecological question’ is about the needs that ought to be met in the ongoing creation of rapports and connections --> the questions are how does this being achieve the task of holding onto its existence =/= “does this being really exist, or is it not a representation”
==> (Despret:) *we may never know (safely and reliably, either ahead of time or a posteriori) which beings will bear/enjoy the consequences of the concrete attention we give to them*

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

on Kate Rich work
feral --> before or without a political state --?--> state of nature [a lot of moral political philosophers of the state asking “What was life like before civil society?"]--> in feral there are only freedoms ==> contracts (}--> what cultural anthropology has to say about that?)
she is in the Rousseauian tradition of *how to establish a ‘political community’ in the face of the problems of ‘commercial society’* (---> go to Rousseau's The Social Contract & Discourse on the Origin and Basis of Inequality Among Men)
fighting the system --> feral tropes --> arsenal of the Enlightenment (Kant's motto: “Dare to think for yourself!” ~= “I don't follow orders!”), application of Reason in the public sphere of human affairs
with her work we are in the Age of Enlightenment, Age of Reason, resourcing authority and legitimacy, ideals of individual liberty and progress --> Kate's thinking founded on philosophical fictions of the 18th century (--Foucault--> problematic legacy of the Enlightenment)
•the legecy of 20th century: (Kate's dialectical negativity) to define and work in negative way, an ‘exit,’ a ‘way out’ --> transcendental [---> go to Singh, Khan,]
•question of contemporary reality --> Kate does a totalizing elevation (like many other artists)
•the realm of obedience --> artists’ childish attitude of never accepting someone else's authority (#fighting the system; should we fight the system systematically? @Nicolas)


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

basically everything i do is related to the question of reading --> make us better readers

my excessive use of footnote --> the most decisive indication of the concerns of a text are to be found in its margins & no ‘proper’ starting/ending point for reading

each of my performances/projects reflect on their own status as examples of reading/misreading =/= achieving correct reading

literature: the problem of misreading (=/= the language it uses)
[with De Man]

i have become sensitive to the systematic avoidance of the problem of reading, of the interpre[...]

[...]oblem of reading, of the interpretative or hermeneutic moment, in literary analysis and art

all language-use is tropological (~ rhetorical)


catachresis (the misuse of a word) <--fluid--> metaphor (the non-literal application of a word) <--fluid--> metonymy (in which the name of one thing is put for that of another related to it)

readability: the possibility of producing an essential/definitive reading --> closure =/= further interpretation

a language which would perfectly fit my multiple identity--persian consciousness
emboding (belonging to) two bordering cultures: western university and persian tradition of subjectivity
•mixture of English and Farsi
•spontaneous shift of style
•
•


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

learning from academia: committed to excessive rigor + sriousness of purpose

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

(Erikson's) developmental stages characterized by a psychosocial crisis of two conflicting forces: (each stage that came before and that follows has its own ‘crisis’)
[conflictual psychosocial crisis --> virtue ~-> (answers to) existential questions]

-(0-18 months) Trust / Mistrust --> Hope
[Can I trust the world?]
==> what constitutes dangerous situations (in life)
world is undependable, unpredictable, and possibly a dangerous place
[*]trust: syntonic quotient
[*]mistrust: diatonic quotient
--> oral stage

-(2-4 years) Autonomy / Shame-Doubt --> Will
[Is it okay to be me?]
venture out to assert their will ==> learning about environment
lack/excess/ridiculed restriction ==> shame --> doubt (in dealing with, handling problems)
--> anal stage

-(4-5 years) Initiative / Guilt --> Purpose
[Is it okay for me to do, move, and act?]
autonomy + mastery (--> artists who stay at their own autonomy and mastery are fixated at this age)
discourage the pursuit of independent activities ==> guilt about needs and desires
--> phallic stage

---till here we were in the realm of play---

to master trust, autonomy, and industrious skills
(i have mastered ‘trust,’ failed at ‘autonomy,’ and overdosing ‘industrious skills’)

-(5-12 years) Industry / Inferiority --> Competence
[Can I make it in the world of people and things?]
•beginning to grasp the concepts of space and time in more logical, practical ways
•causality
•reading (is an industrious skills?!)
•recognizing cultural differences (is an industrious skills?!)
•completing the task
--> latency stage

-(13-19 years) Identity / Role Confusion --> Fidelity
[Who am I? Who can I be?]
concerned with how to appear to others
fit into society
(used to be evidenced in career, n[...]

[...]isis’)
[conflictual psychosocial crisis --> virtue ~-> (answers to) existential questions]

-(0-18 months) Trust / Mistrust --> Hope
[Can I trust the world?]
==> what constitutes dangerous situations (in life)
world is undependable, unpredictable, and possibly a dangerous place
[*]trust: syntonic quotient
[*]mistrust: diatonic quotient
--> oral stage

-(2-4 years) Autonomy / Shame-Doubt --> Will
[Is it okay to be me?]
venture out to assert their will ==> learning about environment
lack/excess/ridiculed restriction ==> shame --> doubt (in dealing with, handling problems)
--> anal stage

-(4-5 years) Initiative / Guilt --> Purpose
[Is it okay for me to do, move, and act?]
autonomy + mastery (--> artists who stay at their own autonomy and mastery are fixated at this age)
discourage the pursuit of independent activities ==> guilt about needs and desires
--> phallic stage

---till here we were in the realm of play---

to master trust, autonomy, and industrious skills
(i have mastered ‘trust,’ failed at ‘autonomy,’ and overdosing ‘industrious skills’)

-(5-12 years) Industry / Inferiority --> Competence
[Can I make it in the world of people and things?]
•beginning to grasp the concepts of space and time in more logical, practical ways
•causality
•reading (is an industrious skills?!)
•recognizing cultural differences (is an industrious skills?!)
•completing the task
--> latency stage

-(13-19 years) Identity / Role Confusion --> Fidelity
[Who am I? Who can I be?]
concerned with how to appear to others
fit into society
(used to be evidenced in career, now in sexual identity -->) superego identity is the accrued confidence that the outer sameness and continuity prepared in the future are matched by the sameness and continuity of one's meaning for oneself
==> sense of identity --> re-establish boundaries (in a potentially hostile world) <-- this is difficult because commitments are asked for before particular identity roles have formed
}--> experiment and explore (in a ‘psychosocial moratorium’ [allowed adolescent role confusion]) ==> firm sense of identity
(experimentation is about identity formation?) --> [according to Erikson] only when identity is established [~ experimentation stopped] the questions “What have I got?” and “What am I going to do with it?” can be asked
[*]identity: to identify the object of one's fidelity***
-identity crisis for persons of genius is frequently prolonged
-->? genital stage

-(20-39 years) Intimacy / Isolation --> Love
[Can I love?]
[*]distanciation: “the readiness to isolate and if necessary, to destroy those forces and people whose essence seems dangerous to our own[...]

[...]g cultural differences (is an industrious skills?!)
•completing the task
--> latency stage

-(13-19 years) Identity / Role Confusion --> Fidelity
[Who am I? Who can I be?]
concerned with how to appear to others
fit into society
(used to be evidenced in career, now in sexual identity -->) superego identity is the accrued confidence that the outer sameness and continuity prepared in the future are matched by the sameness and continuity of one's meaning for oneself
==> sense of identity --> re-establish boundaries (in a potentially hostile world) <-- this is difficult because commitments are asked for before particular identity roles have formed
}--> experiment and explore (in a ‘psychosocial moratorium’ [allowed adolescent role confusion]) ==> firm sense of identity
(experimentation is about identity formation?) --> [according to Erikson] only when identity is established [~ experimentation stopped] the questions “What have I got?” and “What am I going to do with it?” can be asked
[*]identity: to identify the object of one's fidelity***
-identity crisis for persons of genius is frequently prolonged
-->? genital stage

-(20-39 years) Intimacy / Isolation --> Love
[Can I love?]
[*]distanciation: “the readiness to isolate and if necessary, to destroy those forces and people whose essence seems dangerous to our own, and whose territory seems to encroach on the extent of one's intimate relations”

-(40-64 years) Generativity / Stagnation --> Care
[Can I make my life count?]
guiding the next generation

-(65-death) Ego Integrity / Despair --> Wisdom
[Is it okay to have been me?]
(only now is able to) develop integrity

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

you have a ‘bad day’
(in Socrates:) because you are ignorant of geometry
(in Feminism:) because you are a man
(in communicative capitalism:) because you are ‘boring’


how to plot to take over the world?


(Rilke)
“I wish to help and expect to be helped. Everyone's eternal mistake is to take me for a healer when, in fact, I am only attracting others, for my own profit, in the trap of a simulated assistance.”


(your) interview and interruption


I would take a bullet for you
/////
you go for the knife and i prepar myself to die

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

duty ~= Dienst nach Vorschrift
(the problem is that it is not enough to have a duty, rather, you have to define what ‘duty’ is. that is the only duty)

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

MADMAN#1: i like to think, “i am rich they can't hurt me.”
MADMAN#2: that's a mistake.
MADMAN#1: i am being punished for making my job look easy... Although, that kid, guy, he has a s[...]

[...]bout randomness in Tehran.
what was the last little thing or a historical epoch-shaping event that they concider as random?

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

(in apass we use constantly) ghias قیاس, and not esteghra استقرا (inductive reasoning)
•استقرا inductive reasoning: X ~=> Y (can be strong or weak) --> epistemic uncertainty (generalizing or extrapolating from specific cases to general rules) [this is related to ‘hypothesis formation' = use of specific observations to make generalizations --(?being replaced by)--> discovery-based sciences, in which ‘hypothesis formation' = data-mining, analysis of (large volumes of) experimental data with the goal of finding new patterns or correlations, and further: machine learning and automated theorem proving }--replacing--> (ajayeb's kind of) “natural history” emerged in 16th century (<== describing and classifying plants, animals, minerals) which is becoming more about popular audiences]
•deductive reasoning: X ==> Y (is valid or invalid) --> کل به جزء (applying reductively general rules that hold over a closed domain of discourse)
•[artist's most used process of reasoning:] صغرى کبرى syllogistic reasoning (قیاس): X =/= Y ==> Z (or: some A are B, some B are C ==> some A are C [which is often wrong], nesbat dadan chizi az yek nafar be deigari نسبت دادن چیزی به دیگری) --> premise's pattern of distribution is the key (~ case)
•abductive conclusions: finding the simplest or most likely explanation for the observations [--> many forms of conclusions are due to the lack of time in the process of reasoning. when we give feedback (‘fast diagnosis’ [--> is that why Lacan is useful?]) in apass we have initially 2 minutes to make conclusions from observations, which later is deepened in the duration of block --> کلی گویی = making sense of what is going here in order to guess what is going on elsewhere]
•

(?am i learning about and moving my art into) formal sciences: language tools concerned with characterizing abstract structures described by sign systems ==> providing information/knowledge about the structures used to describe the world
-a formal logical system with its content targeted at the real things
-all their statements are analytic
=/= synthetic statements (propositions are true by how their meaning relates to the world)

‘natural sciences’ using tools from formal sciences and validated by ‘peer review' = refereeing = *the process of subjecting somebody else's work*

issues with artistic feedback that i have directly encountered:
•our abilities for observation are questionable (--> apprehend what you notice)
•our abilities for induction are questionable (--> movement from observation)
•our abilities for inference are questionable (--> connecting with something other and elsewhere)
•our a[...]

[...]re no longer interpolated or addressed by power
politics of self-realization --> anti-bureaucratic creativity of artist --> postmodern capitalism: ([pretends to be] no longer hierarchical bureaucratic but) creative interactive autopoetic

(@Leo:) ethics =/= morals
*ethics --> my consistency with myself, fidelity to my own desires (which is transvaluated as external and part of social system)
*moral --> the symmetry of my relation to other humans (which is transvaluated as individual and internal, “don't do to me what you don't want me do to you”)
being immoral out of principle, to act in a certain way as part of a fundamental existential choice.
being immoral (destroying men's lives) while being truly ethical (faithfull to her chosen path)
(Nietzsche, the philosopher of) *immoral ethics* (=/= unethical morality)

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

[*]death drive (inerested in fucking, cannot being-with): *to lead organic life back into the inanimate state*, to return to an inorganic state (-we are talking symbolically not biologically) [=/= eros (interested in love, life, sex, and being-with, the world is very vivid to eros)]
-->{image of the eskimo piercing through the ice and snow}--> *Destruction as the Cause of Coming Into Being* (for the subject for whom the world is prosaic matter-of-fact =/= vivid)
-(we live in a society that we are no longer interpellated -->) does death drive and archive drive have to do with one another? destruction and archiving...
-girl with the red dancing shoes, undeadness of Laurent, wanting to see himself in the image of that which cannot be destroyed (!!), his unbearable *nostalgia for a lost harmony* [followed by Hoda and Arjang] (-is that why they negate love? because they cannot love but still want to be alive: [the drive] to remain alive after they are dead)
(their relation to the city night:) they drive, Trieb, [in a Lacanian sense: all drives are partial to the death drive (because:)
1- every drive pursues its own extinction
2- every drive involves the subject in repetition
3- every drive is an attempt to go beyond the pleasure principle, to the realm of excess *jouissance*(: enjoyment experienced as suffering @Sana)]
(death drive =/= dying)*
with death drive we are at the dimension of the undead (spectral undeadness is the domain of the drive) --> “horrible fate of being caught in the endless repetitive cycle of wandering around in guilt and pain”
(Lacan:) deep inside they desire to return to the preoedipal fusion with the mother's breast (--?--> to ‘touch’ without love, ‘will’ without desire)
‘death drive’ belongs to the suicidal tendency of (symbolic order of) narcissism : (turning ‘libido’ into a) representation of indestructible life
(in the neurotic's fantasy of the subject with death drive) there is no connection with object <== object is defined as the[...]

[...]ge for everyone” [--> there is a very thin line between the impulse to democratize and commodify knowledge]; --could multiculturalism be radical capitalism in action?! ...faking diversity to build more diverse companies <-- “lip service”: to just say something but not actually do it)
[--> the hegemony and horror of “different experience” of the so-called different cultures (a form of racism?)]
[multiculturalism =/= trans-species]
[multiculturalism =/= eurasia]
[--> the hegemony and horror of “the completely different” (==>? deskilled society)]

Manning: “in senseLab we work with the people who don't use language, don't write, etc.” (<-- what does that legitimates, conceals, or smuggles? what sorts of hierarchies and ideologies of status emerge out of that?)

-as the philosopher of nonintentionality how did she responded (paranoically?) to our intents when questions where asked?
-as the philosopher of discord how did she responded to disagreement?


(?how do you tell the tale of) *your adventures سلوک and achievements کرامت* (karamat va soluk)
(why self-promoting is such a turn-off? it makes the listener into someone to convince or win over into the Förderung of the speaker. [with Campbell:] self-marketing creates a ‘perverse knowledge’ about the work of the speaker, that means you give information about ‘healthy’ parts of your practice, your achievements and moral/material awards, with the assumption that the listener is going to make a good decision about the ‘halo effects’ of the speaker, but in fact you are made ‘brand literate’)
or [it is seems elementary but neccesory to ask Manning:] what is the difference between advertisement and knowledge?


there are innumerable ways to adapt to the world without creating a philosophical understanding of the world

(Manning) “we feel the force of form. this kind of beauty has nothing to do with an external aesthetic judgment.” (--> how the personal judgment is not worthy of philo when a tsunami is coming or one is on the way of being gang raped?)


during the workshop Manning remains the center of command. she constantly “knows” (better). and she insists that through letting go of our critical thinking the participants can understand her notions ==>? how can she not build disciples?!

on production
replacing the name of ‘production’ with ‘but we must leave a trace’ (which exactly do let the notion of production sneak back in under an other name)

(Manning on p.16 5th paragraph is an example of an) unaccountable unsituated abstract claim of reality:
•unaccountable --> where do you stand saying this?
•unsituated --> for whom is this good?
•abstract --> how you are saying it?

the notion of “care for the event”
=/= perspectives
=/= subjects
=/= persons[...]

[...]o you (not, and why not) tell the tale of your adventures and achievements? or, how can we respond to the ‘demand for the mobilization of desire’ in the economy of attention that Manning brought with herself? and how that economy is different from that of apass?



in the spectrum of ‘auto-ism’ (not the pathological term for developmental disorder) ['auto-’: from Greek αὐτo-, “self"] ‘being socially inept, being with oneself,’ we can also locate ‘allism’ ['allo’: from Greek ἄλλος, állos, “other”, “else"] --> allistic: ‘to be skilled at being with the different other (assumed human)’

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

eurocentric =/= european
•i actually love “european.” i learn from it all the time. how does the world looks like from here.
•but eurocentrism is horrible. they assume an origin and displace it to any place/time --> it happens when a philosopher tries to be anti-western but assuming the same origins of thinking for everybody else and not taking the time to become interested in the (non)thinking forms of noneuropeans

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

#workshop on 3D animation all on Nude Descending a Staircase
inspired by minute 16 of “Pink Slime Caesar Shift” (2018)


“there is much more to you that meet the eye.” the motto of transformation in secular capitalism, sang by Jane Fonda and Transformer Optimus Prime

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

researcher's questions
in your obscure (elaborate and awkward) meditations, (?can we ask:) what is sacrificed, what is recooked, canibalized, chewed over, and eventually buried? in which economy of pleasure and pain is this mobilized? which harmful (or hedonistic) sensualism is deployed? which hallucinating enfant is writing? which raw material is being transformed into the gold of humanity?
-the question of will: which world is murdered and repopulated by the act of (your) will alone?

a research method of starting a conversation, for apass
*take me to you reader* --> bring me to the subject who you think is reading you, receiving your work in some sort,

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

few things (that i hate hysterically) that i think i urgently need (and any artist) to have a very good grasp of (within modern capital economy):
•marketing (--> integrated storytelling)
•fashion (--> manipulative regimes of time and place)
•journalism (explanatory technologies of news and opinion, vox, kurzgesagt, corporate media, immersive journalism, forensic aesthetics)
•politics (=/= political science): achieving and exercising positions of governance that have control over communities
•hollywood/comics (*corporate-produced fiction* --> business-decisions connecting cross-overs; ideas of: customer and merchandise)


i can't shake off [...]

[...]t as momentum and force --> affect's sheer momentum

...effect as affect's long history breaking on a shore

countervailing forces of sense and story

to inspire a sense of critical urgency

affect ==> theory is of the world it so describes

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

contemporary tendencies in participatory art:
•**ongoing struggle to find artistic equivalents for political positions**
•tensions between quality and equality, singular and collective authorship
•sub-themes of education and therapy

***invention of a popular mass audience (in Italian Futurist serate 1910 onwards)

the gaps between: theory, practice, cultural policy, audience reception

anarchic and eroticised happening-art

“participation = collectivism =/= capitalism”

@Eszter: (?the “ideological” in) participation in a welfare state social democracy

the ‘project’ as a privileged vehicle of utopian experimentation at a time when a leftist project seemed to have vanished from the political imaginary (in Europe)

*changing identity of the audience across the 20th century* (Bishop & Crary on this topic)

*artistic models of democracy* --tenuous?--> actual forms of democracy

to refute the commodity-object in favour of an elusive experience

(Bishop:) today's participatory art is often at pains to emphasise process over a definitive image, concept or object. It tends to value what is invisible: a group dynamic, a social situation, a change of energy, a raised consciousness.

hit-and-miss field trips

the more one becomes involved, the harder it is to be objective – especially when a central component of a project concerns the formation of personal relationships

comfortable outsider status: impotent but secure in one's own critical superiority

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

only working with (that seems to be) your idea

(the problem of) being always so deliberate and cautious

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

Hillman

like the conver of his book (myth of analysis), an internal drama externalized materialized in the media, sci-fi fabulations of violence and war (such as Game of Thrones) are perhaps projects that also craft and give form to what is inside: dragon, torture, journey, landscape, getting caught, etc.

what are art's investments in psychology today?

all (including artists) must envision suffering and illness as something “wrong” =/= the fantasies, feelings, and behavior arising from the imaginal part of ourselves are *archetypal* in their sickness and thus *natural* --> (those odd irrationalities) ***are required for life***
--> then what is [...]

[...] operations of statecraft:
•queuing in social security offices
•filling in tax forms
•circulation and arrival of letters demanding council tax payments
•census taking
-
}--> social organization that seems so habitual (mundane and ordinary) ==> unreflexively experienced

state's ordinariness --> irresistible enchantment --> overwhelming power ~~> supernatural trance-like experiences state seem to engender in populations =/= state as a rational entity

*capitalist market is a faith-based system* <== concealed practices of divination and the ‘conjuring’ of value and capital from what in many cases are immaterial voids

unmasking of its practices (~= faith + skepticism) ==> state power

mutant forms of technological self-subjugation

(Weber's) magic: coercive proceduralism --> managerial practices that characterise biopolitics

[*]census taking: pre-determined categories (like race, nationality, gender and political persuasion) are set out as objectively existing taxonomies (+ ‘data’ manually gathered from individuals to ‘fit’ those categories) and thus summon [a term with magical implications purposefully employed here] a population into being
-McClanahan

census ==> statistics: factish object: hybrid and unstable (possibly inaccurate) yet fetishised and faith-based technologies that possess the ability to transform (the individual parts of social and cultural groups into a sacred somatic whole [~ people/nation])--> biopolitics
-can art succeed in transforming such a ‘whole’ into free and autonomous individual beings?

references to panopticon society
(?which camera angles suggest) naturalization of surveillance culture



[title]
*observational aesthetic* <== convergences of contemporary art and anthropology

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


[ajayeb -->] concept or theory --> (a training in) absorption + attention + framing =/= truth effect

[title]
Whatever Professor

[why apass asked me to do their website's] indexing: (a shrewd and thoughtful creativity in) the first interpretation of a content's body =/= presuming a standard taxonomic form
==>
•surprises
•styles of critical thought generates power in twists of voice and craft
•
allows one please to demonstrate the wonder
“We ask our readers to perform the jamb when language overruns the mental breathing that reading entails.” (Lepselter)
•or, nothing disappears --> You breathe the air you're given. (“I felt ripples from a rape in the seventeenth century, behind a barn somewhere in Romania, where generations later my bitter grandmother disparaged her children without knowing why.”)
•or, words sediment next to something laid low
•or, (index as in) to point si[...]

[...]t's body =/= presuming a standard taxonomic form
==>
•surprises
•styles of critical thought generates power in twists of voice and craft
•
allows one please to demonstrate the wonder
“We ask our readers to perform the jamb when language overruns the mental breathing that reading entails.” (Lepselter)
•or, nothing disappears --> You breathe the air you're given. (“I felt ripples from a rape in the seventeenth century, behind a barn somewhere in Romania, where generations later my bitter grandmother disparaged her children without knowing why.”)
•or, words sediment next to something laid low
•or, (index as in) to point sideways --> shifter's only meaning is the object it happens to point to
•drawing figures, hooks, asterisks
•or, placing what's structural, technical, transferential, pulped, leaking, intense
{things: an integrated thin layer to epitomize and abstract in new ways how people are hooked up with their technologies; parsing and criss-crossing some of the built-in categories and new needs of the people who are using it;}


things that do the reading, editing, assembling

*every edit ==> (set off a cascade of:)
•word falls
•Rubik's Cubes
•tropes
•infrastructures
•genres
•rhymes
•off-rhymes
•tonal flips
•half-steps

[compositional listening]
one reads aloud + the others *listening compositionally*

#writing exercise:
following out the impact of things (words, thoughts, people, objects, ideas, worlds) in hundred-word units

theoretical reflections get folded into the analytic, observational, and transferential ways we move
(Stewart + Berlant)

aftershocks of a shock you can't point out

(we shouldn't always ask) “where does the misery come from?”

designers imagined a still life, not a lifeworld where we show up to build things out

evaluative critique =? (mental habit of) demagnetizing things (for the sake of clarity)

proliferation of little worlds...

story = relay, weiterleiten, رله

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

in fact i have never been working on the notion of nature, my topic of research, rather have been all along zoology



score: creating disorder out of order
@Lilia



wry --> wryly کج معوج شده

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

paleonymy (use of a preexisting word in a new context) --> we are stuck with old skeletons neurotic words [that are not mutating] (for example man, woman, animal, black, etc.) [=/= hope for mutation, random emergence, sudden epistemic newness]
(Avital:) *language = the house of being*
(not to think emancipatory -->) we live in language, we are stru[...]

[...]rdant correlations


“anxiety as cause”

[Holakouee's manner of interpreting reality -->] best therapy or remedy for anxieties:
•causality
•system: a group of necessary laws and rules
}--> no victim, no bully [~= opening the field of knowledge ~=>? erasing the sense of responsibility]
{Despret}--✕--> our experiences sometimes require us (to go farther that Holakouee's instrumentalism) ****to discover a place where disorder may be reestablished in the movement and contradiction**** [that i believe is urgently needed in Iran today =/= enlightening]


a space regulated by laws of stoic causality is the space where multiplicity can be reestablished --> *notional quasi-causality* [notional: gedanklich, تصور، انديشه]

[an stoic anecdote:]
“When, each evening, the guru sat down to proceed with the evening prayer the ashram's cat was in the way and distracted the monks so, he ordered that the cat should be attached during the evening prayers. A long time after the guru's death the cat continued to be attached during the evening prayer. Then, when the cat finished by dying, another cat was brought to the ashram so that it could be duly attached during the evening prayers. Centuries later the guru's disciples wrote wise treatises on the essential role of the cat in the good order of all prayers.” (DeMerlo)

--(in practice)--> the anecdote becomes the essential element in a chain of expressive causalities. it is the intersection point between several stories united for a time: *familial/familiar time & therapeutic time*


...you retreat behind a rampart which protects you
...the exterior scrutiny and criticism makes your failures heavier
...you refuse *scholastic integration* [you choose a complete rejection of the values suggested by the school, rules, or demands for success] ==> you increase the attention paid to you by the institution concerned with your sort of malfunctioning
...consultation dramatizes the contradition and rigidity of your role assignments
...if an intervenor approaches your problem, you play your idiot role
}--> a *merry-go-round of circular causality* --> the intervenor [looks for the ticket which would allow him to clim on and go around:]
•observe the causal chains
•giving the causal chains a different accent علامت، با تکیه بر صدا نه معنی
•create a global field of observation from which he is necessarily excluded
•
}--help--> anecdotic implication (=/= therapeutic system's theory):
•anecdote becomes the frame of the conversation
•risk of becoming involved in the anecdote's ridiculous fleeting liveliness
•

the anecdote, which dramatized the dead end where the intervenor's capacities are reduced to non-existence --> can also revitalize the relaional pro[...]

[...]•giving the causal chains a different accent علامت، با تکیه بر صدا نه معنی
•create a global field of observation from which he is necessarily excluded
•
}--help--> anecdotic implication (=/= therapeutic system's theory):
•anecdote becomes the frame of the conversation
•risk of becoming involved in the anecdote's ridiculous fleeting liveliness
•

the anecdote, which dramatized the dead end where the intervenor's capacities are reduced to non-existence --> can also revitalize the relaional process (if introduced in a new quasi-causal chair)
[anecdote's] circular causal hypothesis which reduce the anxiety create a more accessible reality --> constructing a myth = [*]story: lies which tell the truth**
•anecdote takes it place in a causality chain where it lives for a fleeting moment carrying a *parasitical* or a *paratherapeutic* significance
==> construction of a specific restricting environment in which the parties [family and intervenor, artist and feedbacker] are trapped
--Despret--> ***the reduction [of anecdote] becomes the starting point for a new release of the energy it liberates***(!?)

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

Zoological Vandalism: Chimeric Pragmatism in Animal-Filled Media
Zolmat and the Black Box as Media Beyond
Primordial House and Suffering Landscape
Changing Inside”, a multi-media performance and intervention with Mia Habib and Jassem Hindi
Four Oriental Cartography of the East
About Dense Properties

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

shift in our idea of nature not any more a source of *fecundity: how we relate abundance in nature to the way we live ourselves

we have to fight to keep things democratic (itself a privileged idea) and not autocratic when it comes to climate change

in Frozen II animated movie, Elsa build her way out of climate (magic = technology)

to make a debate point =/= trying to answer your question

(Hegel) negative values are much more clearer than affirmative values


the dangerous and dominant belief that whatever problems we face in this society the misfits (particular exceptional individual) can change it all

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

(from being an artist to artist researcher)
to articulate and demonstrate with brilliance ‘what you know’ --to--> to be able to exquisitely explain ‘how you know what you know’ [--?--> *metacognition: thinking about one's own thinking = reflection (thinking about
what we know) + self-regulation (managing how we go about learning)]
-metacognitives kills: to get good at recognizing flaws or gaps in one's own thinking + articulate thought processes + revise efforts
*classroom = mirror* (process of stepping back to see what you are doing)

(useful [...]

[...]n the service of questionable political goals)

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

[*]democracy: ‘farmandahi (commanding) = farmanbari (obeying)’

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

...thoughts expire on contact with words as quickly as words expire on contact with thoughts
(Pavic's Khazars)



two examples of metamarketing
1. Pleasantville (1998)
2. The Devil Wears Prada (2006)



(my flourishing in the scholl was always highly) teacher-dependent --?--> being social [=/= genius]

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

government (counting heads) =/= complexity (how to make mixity work)



morality --> ‘good =/= bad’ (incarnated in different things) [--> philosophical =/= value system ترجیحات --> sociological]
ethics --> assemblages

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

#cat's cradle

nature = figures + stories + images (~= topos, commonplace)

paying attention to nature like a child <-- Haraway

[*]trope: a verse interpolated into a liturgical text عبادات to embellish or amplify its meaning

language --> material-semiotic flesh

liturgical possibilities of nature
•Christian liturgical year
•Zaratusztrian nowruz
•star wars --?--> practice of turning tropes into worlds [--> war of imagess]
•war of words
•

(agonistic fields:)
military combat
sexual domination
security maintenance
market strategy


technical environmental design )<-- does all sorts of boundary crossing)

culturally specific apparatuses of bodily production (--> clean and dirt --> forms of embodiment)

writing: to create metaphors [= reconstitue what counts as knowledge] --> materially implode (~ art, this is what we were practicing in my fable workshop)

technology: a form of life
language: a form of life

create a critique
create a difference (however small, partial, modest, without narrative, without guarantee)

oneiros
oneiric


technical axis  |__
                        /   mythical axis
    textual axis


a cosmos furnished in _ian style
•Aristotelian style: actors are self-moving modular single-substance subjects with adhering accidents ==Haraway==> all else is ground, resource, matrix, screen, secret to be revealed, fair game to be hunted by the hero (<-- our video games are designed in this style)
•

others with reduced powers of self-direction: women, people of color, the sick, nonhuman nature --> need to be *patient*

(metaphysical fatigue)

***patience =/= passivity***

self-invisible transcendent subjects out on a noble journey to report on embodie[...]

[...]re real but don't determine identities]

what are artists (particular <-=> general) propositions (Angebot)?
•proposition: a declarative that can be right or wrong =/= a sentence, grammatical entities
•exposition: a systematic interpretation/explanation of a specific topic
•disposition: an affective orientation, knowledge attitude
[Marx's ruthlessness: criticism must not be afraid of its own conclusions]


what are the sources of “value” in ajayeb?
(sun, photosynthetic, micro-organisms, etc.)
fermentation, photosynthesis, respiration

ajayeb is the (shared, individual, or experienced) “memory” of which organizational layer or process of which communities of practice?


rethinking “invisible hand”
(dynamic between supply and demand. “planning system”?)

... against ... the dualisms that have been transmitted to us in the history of philosophy (matter vs. meaning, micro vs. macro, inorganic vs. organic vs. social, realism vs. social constructivism, etcetera.) and argue in favor of a new ontology according to which “mechanisms are largely causal, but they do not necessarily involve linear causality”



Neo-Materialism =/= Creationism: matter is an inert receptacle for forms that come from the outside imposed by an exterior psychic agency: “Let there be light!”

--> matter has morphogenetic capacities of its own and does not need to be commanded into generating form.

one of the idealisms that have been generated by postmodernism: that we know already how all past discourses have been generated, that we have the secret of all past conceptual systems, and that we can therefore engage in meta-theorizing based on that knowledge



Delanda: I am not convinced that avoiding dualities is the key to a new way of thinking (particularly if one simply adds new ones: modernism-postmodernism, rhizome-tree, power-resistance).

reified generalities that do not really exist: The Market, The State, and The People.

The duality emerges when one ignores the zone of overlap and reifies the averages.

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

[in ajayebnameh عجایب نامه...] to map the morphogenetic changes of the real



... bewildering heterogeneity of registers in ajayebnameh عجایب نامه

... treating entities trafficking in the futures

active capacities of description

this is not a project of repopulating the social sciences with nonhuman beings

the symbolic function of language is about detecting salient features of the world that can be organized in contrastive sets
(can we think not in contrasts?)

this is not about trying to think like X, that would be transposition of a relational experi[...]

[...]nto the fabric of the other two modes of existence: reproduction and reference?

Leo's dream (and also deep sin): the urge radically to transform *that which is given* into *that which has to be fully renewed* --> alternative, dream of a different world
[=/= to grasp this world (and only this world) otherwise]

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

look at spec over the spectacular
(in ajayeb)

i can't give you a dialectical conclusion

maybe a mouth-full

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

[Paul Shepard]

our perception of animals as the language of nature in Thinking Animals and The Others; the “natural” way of childrearing in Nature and Madness; and the bear as a dominant sacred animal connecting people ceremonially to the earth in The Sacred Paw.

Octavio Paz reminds us: “The past reappears because it is a hidden present. I am speaking of the real past, which is not the same as ‘what took place.’ . . . What took place is indeed the past, yet there is something that . . . takes place but does not wholly recede into the past, a constantly returning present.”

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

[Corbin]

it is so dangerous to say any thinker, writer, artist, or phiosopher ‘was of his/her own time.’ nobody has ever been in their own time, never. we are constantly out of time.

things occur in Malakut, not in the time of this world.
it is a matter of interior history, exoteric in the etymological sense of the word, subtle history whose events do not take place in the exterior world of objects, but in the subtle world of lived states, events in the Malakut, in the world of the ‘Soul,’ in the ‘Heaven’ or the ‘Hell’ which man carries within himself.
(and this is precisely what is ‘changing someone's story’ is about. ‘let me change the rhythm of your story. let me change your history.’ ~= storytelling)
this history----interior wild facts----intermingles with his wills, and objectives itself in the web of exterior facts. these are events of ajayebnameh, Shahname شاهنامه, Qur'an قرآن, Grail Cycle and so on, the events of this history (inspire parables? and) make up sacred history (tarikh-e ghodsi تاریخ قدسی‌) =/= empirical historicity
*the question always remains:
-what *is of this world?
-what is the organ of perception?
-does oneself need to ‘belong’ to this sacred history in order to come to pass (in the Malakut ملکوت)? (being born in it, etc.)

[what was your fetish again? what was your Qibla قبله? what would be...]

platonic ideals, periodization of sacred history

ملا صدرا Mullah Sadra revolutionized the metaphysics of being, in reversing the order of priority of essence (mahiat ماهیت). he gives priority t[...]

[...]I am speaking of the real past, which is not the same as ‘what took place.’ . . . What took place is indeed the past, yet there is something that . . . takes place but does not wholly recede into the past, a constantly returning present.”

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

[Corbin]

it is so dangerous to say any thinker, writer, artist, or phiosopher ‘was of his/her own time.’ nobody has ever been in their own time, never. we are constantly out of time.

things occur in Malakut, not in the time of this world.
it is a matter of interior history, exoteric in the etymological sense of the word, subtle history whose events do not take place in the exterior world of objects, but in the subtle world of lived states, events in the Malakut, in the world of the ‘Soul,’ in the ‘Heaven’ or the ‘Hell’ which man carries within himself.
(and this is precisely what is ‘changing someone's story’ is about. ‘let me change the rhythm of your story. let me change your history.’ ~= storytelling)
this history----interior wild facts----intermingles with his wills, and objectives itself in the web of exterior facts. these are events of ajayebnameh, Shahname شاهنامه, Qur'an قرآن, Grail Cycle and so on, the events of this history (inspire parables? and) make up sacred history (tarikh-e ghodsi تاریخ قدسی‌) =/= empirical historicity
*the question always remains:
-what *is of this world?
-what is the organ of perception?
-does oneself need to ‘belong’ to this sacred history in order to come to pass (in the Malakut ملکوت)? (being born in it, etc.)

[what was your fetish again? what was your Qibla قبله? what would be...]

platonic ideals, periodization of sacred history

ملا صدرا Mullah Sadra revolutionized the metaphysics of being, in reversing the order of priority of essence (mahiat ماهیت). he gives priority to existence (vojud وجود) : that means, it is the act and mode of existing that determine the nature of essence. the act of existing is in effect capable of multitude of degrees of intensification or of degradation.

(عجایبِ ajayeb-e) man: human-faced demon (ajene ensan-nama اجنه انسان‌نما) / ... / ... / sublime state of perfect Man
-and body passing through a multitude of states : Hayula هیولا? / ... / jesm (جسم corruptible worldly body) / ... / divine body (jesm-e elahi جسم الهی)

Mullah Sadra is the philosopher of metamorphoses and palingenesis (estehaleh-ha استحاله‌ها & rastakhiz-ha رستاخیز‌ها)
*phenomenology of the act of existing*


there was a time (12th century--my favorite) when Avicenna ابن سینا was translated into Latin (in Toledo,) a moment when our cultures in east and west corresponded t[...]

[...] multitude of degrees of intensification or of degradation.

(عجایبِ ajayeb-e) man: human-faced demon (ajene ensan-nama اجنه انسان‌نما) / ... / ... / sublime state of perfect Man
-and body passing through a multitude of states : Hayula هیولا? / ... / jesm (جسم corruptible worldly body) / ... / divine body (jesm-e elahi جسم الهی)

Mullah Sadra is the philosopher of metamorphoses and palingenesis (estehaleh-ha استحاله‌ها & rastakhiz-ha رستاخیز‌ها)
*phenomenology of the act of existing*


there was a time (12th century--my favorite) when Avicenna ابن سینا was translated into Latin (in Toledo,) a moment when our cultures in east and west corresponded to the same type, a moment when the concept of science was inseparable from its spiritual context. ----> think of the alchemists for whom the operation undertaken in the laboratory only attained its end if it was accompanied by an interior transmutation of the man--that is to say only if it effected the interior birth (of spiritual man)

Alchemist's chemistry
Nicolas Oresme's geometry
[out of history]
Descartes’ geometry is also out of history, discontinuous

(for Corbin) Modern / Western venture = application of the intelligence to the scientific investigation of a nature that has been desacralised, which must be violated in order to find out its laws (and to subject its forces to the human will)


the dichotomies or dissociation of thought/being, being/action



حیدر آملی Haydar Amuli's delinkings (destroying precisely certain dialectics or dichotomies:)

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

Holul حلول, Sodur صدور, Tajasod تجسد
(immanence, transcendence, incarnation)
(the eidos reflected in the mirror--divine in the prophet--remains untouched by the mirror, because th[...]

[...]g precisely certain dialectics or dichotomies:)

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

Holul حلول, Sodur صدور, Tajasod تجسد
(immanence, transcendence, incarnation)
(the eidos reflected in the mirror--divine in the prophet--remains untouched by the mirror, because the real is not ‘incarnated’ in the eidos, the reflected image)

-alame khiali عالم خیالی: imaginaire/Hollywood
-khiale khallagh خیال خلاق (--> alame mesal عالم مثال =/= alame ajsad عالم اجساد) :
1-khiale mottasel خیال متصل: imagining inherent in human
2-khiale monfasel خیال منفصل: imaginal apart from human
-alame hess عالم حسس: molk ملک --> universe of forgetfulness


Tonekaboni, is against: “mojudate moghayade vahmi faghede tagharor mibashand.” (موجودات مقید وهمی فاقد تقرر میباشند)
--> vahdate vojud وحدت وجود =/= vahdate mojud وحدت موجود
*danger: tarde amre mesali طرد امر مثالی ==> ma'ad dar amre khiali معاد در امر خیالی


death, life, past, and future are not properties of objects, rather of subjects (anha sefate nafs hastand آنها صفات نفس هستند) [Corbin]
and you bestow them to objects that you think they are “dead,” “alive,” “from past,” or “of future”


“khorre” or “khorne” according to zaratustra: a light originated from the essence of the divine being and because of that some apparitions have gained hierarchy, and each human capable of a certain techne.


the idea of a divine presence in *heikal* هیکل

according to Socrates: bodies are frames and tools of the selves (nofus نفوس)
according to Plato, what the self (nafs نفس) does not had essentially that it had to descend into the material world? what the senses told the self that itself could not say?[...]

[...]e noncoincidence of planning...?
(planning = modeling, testing, constructing prototypes, development)
regardless of whether the future is foreseeable or not, something has to be maintained as a stable factor
test ~=> stability
***If the test cannot originate knowledge, it at least confirms that there is knowledge. (confirming that cognition occurs)

...tests have to be taken over and over again, if only to fill the **fictional time of the absolute present**

knowledge and test : it is not clear even that something is known until there is a test for it.

(test) is a certain type of metaphysically secured knowledge that needs only to ‘find’ itself

The normatively secured test does not originate knowledge but confirms what already exists as “knowable.”

...generous failure, productive of disclosure

...treaties suspend violence only momentarily, artificially

----only with the help of a discussion of rhetorical codes strong enough to scan the paradoxical logic of testing can we begin to analyze the problem of its unstoppability

...Platonic shredders, what allows us to know whether something is “good” if it has not been put to the test.
Can there be a human being without a test?

If Mary Shelley had seen the discovery of America as an event that occurred too suddenly, without the stops and protections of gradual inquiry--in sum, as a world-historical shock of intrusive violence that disrupted all sorts of ecologies, material and immaterial, conscious and unconscious--Nietzsche studies the profound disruption to thought that the experimental theater of America directed. (Ronell)

uninterrogated durability (as a first-rate value on earth)

(American) athleticism of identity switching----it means that anyone can in principle try anything out

Dr. Frankenstein's new *experimental jouissance*

experimenting inhabiting acts of promising (calculating or anticipation----acts by which the future can be nailed down)


It is thus that the maddest and most interesting ages of history always emerge, when the “actors,” all kinds of actors, become the real masters. As this happens, another human type is disadvantaged more and more and finally made impossible; (Nietzsche)

flora and fauna

this is not the scientist obsessed with an idée fixe--but one capable of uprooting and going

...invites ambivalence
...dreaming of immense edifices and the permanence promised by contracts written in stone

register(s) of understanding


A new fold in metaphysics, testing--that is, the types of relatedness that fall under this term--asserts another logic of truth.

A kind of questioning, a structure of incessant research, perhaps a modality of bein[...]

[...]•parental parenthetical remarks
•grammatically set to emphasize --> belonging to the secondary
•whispering ~ “this isn't much, but let me insert, inject”
•disavowal of the text
•denial
•confession
•pumping the text to its opposite meaning
•turns everything around --> a noble feeling
•

(Avital > Nietzsche:) destruction: commitment to futurity
affirms life, clears out the nonsense
=/= devastation: destruction without future
-if you are stuck with monumental history, and if you are burdened, carrying too much baggage (historically, aesthetically) ==> you are weighted down and cannot move forward




the image of hybrid being in ajayebnameh, half animal half human, is being both wild and tamed, vahshi-ram وحشی رام

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

(the word) wonder, it worlds.

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

work in ajayeb is about the phenomenon of understanding that is to be found in modes of experience that lie outside the universal claims of modern scientific method (--the experiences of art, of philosophy, and of history itself.)

in the hermeneutic universe i am building, Iran is made of China is made of India is made of Afghanistan is made of Iraq is made of Greece is made of ...

(can I say that my work has been all about Iran-centrism?)

gaps in cultural space that epistemology has not filled

hermeneutics =/=? epistemology

history of truth


*making an ecological landscape of ajayeb cosmology, that means making visible the connection between beings and contact zones among animate and inanimate and nonhuman:
diamond <--> snake
fire <--> speech
fire <--> animals
wind <--> future
cow <--> angel
water <--> light
darvishi درویشی <--> Div دیوr /> earth <--> Bahman بهمن
mars <--> wolf, pig
moon <--> effect of Gabriel's wings
earth <--> woman/enmity/illusio
mountain <--> ganj گنج
jinn جن <--> climate
Div <--> stone
climate <--> ghiamat قیامت
khidr خضر <--> life/death giving


(ajayeb-e chah) عجایب چاه
wonders of pits --> wonders of moon (Moghana مقنع, bringing a moon out of a pit, mah-e nakhshab ماه نخشب) [Moghana's work on mirror], [neiranjat نیرنجات and telesmat طلسمات (of Moghana’) ~=? ruse, tech],
[signifier of wonder:] mahi (ماهی‌ fish) [reflection of the moon in water] --> mah (ماه‌ moon) --> pointing at helal-e mah (هلال ماه half-moon) --> mouth of the beloved (یار yar) [registered in poetry of Sa'di سعدی] --> wonder finger on the open mouth
-also, Galileo's new telescope pointing at the moon (and sun-spots 900 years later than the chinese did,) a[...]

[...]ه) --> hendese (هندسه) --> mohandes (مهندس) =/= engineer (in english from engine)
andakhtan: to throw two things close to each other (two lovers in the bed)
=/= (catapult) manjenigh منجنیق ~ mechanic [two different ontologies of geometry and measurement]

(ajayeb-e khasf) عجایب خسف
ecological disasters
فرورفتگی و پستی و مغاکی ظاهر زمین
فرورفتن در زمین
--> page 150, Haman story, fire not burning Haman's heart, an example that God has no special privilege, is not located in addition to or beyond other beings

(ajayeb-e gur) عجایب گور
graves -- material and ecological deaths, earth related passings
main actor: Malek al-mot (ملک الموت Angel of death)
ashabe kahf (اصحاب کهف), ashabe raghim (اصحاب رقیم) --> immortality

(ajayeb-e kuh) عجایب کوه
om-ol-jebal (ام الجبال), ghaf (قاف): mother of mountains, all mountains link to her, earth
ecologically significant --> holders of water and Ganj (گنج), nailed the earth, they are your cradles
az ganj be ganj (فرستم به گنج تو از گنج خویش, Ferdosi)


*Ghiamat and Climate

[Haraway]
the metaphysical problem of (our) scale
(what are the scales in ajayeb? what is people in ajayeb? what it means to be animal? and what is their scale?)
ecologies that have many scales (in temporality and physicality): river scale, mountain scale, molecular times, Jinn's time, Ghiamat times, sense scale, ...

the ajayeb's model is (always?) the global scale?
--> how can i seek and describe multiple situated worldings and multiple sorts of translations to engage ajayeb's globalism? (using Haraway's word on Tsing)
-attention to friction ==> (ethnographic accounts of) global interconnection

(some metaphors:) metabolisms, articulations, coproductions (*? of ajayeb's histories)
relational, sympoietic, consequential,
in ajayeb, what is cosmic, what is terran, what is cursed, *?

in ajayeb:
•what are the figures of finitude, destruction, astralized hearing, enactments of generation, the figures that take action, take heart?
•what are the chthonic entities? {the finite complex material systems that can break down =/= stories that personify (Mother Earth) are *misplaced concreteness*. [(i am against) personified =/= figurative (which i love. figures can be tentacular, patterns, processes, stories.) what Foad would say?]}
•what are the gorgeous, luring, dangerous precarities (of the terra)?
•what are (its specific) art science worldings?

*those creatures across taxa (taxon, categorical classification, taxonomic group)
taxonomic conveniences


[with Haraway]

what is the opt[...]

[...]ey] --> “to obey the immune system is to become a citizen of the holobiont”
[this new developement of biological individuality (entangled identities at the heart of life mechanisms) in biological sciences of 21st century requires a new imaginative framework and new forms of curiosity equally relevant to natural sciences and artists]


(ajayeb-e gaz) عجایب گاز
co-existence of gasses


planet =/= terrestrial planet


(ajayeb-e graphs) psychotic tree-structure of giant databases, in trans-ing and lines of trans-affecting
-my ajayeb art is going to be the kind that depend on the machine----competent digital
-exploring the iterative and fractal quality of sentences in my digital graph-makings
-attending to the interruptions of syntactical commitments
partial connections (of distinct entities) ~= analogy [analogy allows one part contaminate systematically another part, and vice versa]
-coerced belief


the question of binaries: how we are who we are in relentless relationalities with other entities. in shaping and being shaped by objects, and subject/object is only convenient partial-good-enough for the moment --> **sorting operations** (kPRA0W1kECg), but they are not good descriptions beyond that.



#on Companion Manifesto
(Haraway's) *cyborg*: the “lived social and bodily realities in which people are not afraid of their joint kinship with animals and machines, not afraid of permanently partial identities and contradictory standpoints.” --to--> a much bigger queer family of *companion species* : becoming-with --> the co-constitutive interpenetration of humans and their others (machines, animals, and the environment).
-Haraway is going from ‘rage’ to ‘love’

“historically challenged people” (Schimpfwort? فحش)
half-trained arguments
embodied cross-species sociality

I am trying to inhabit ajayeb critically; neither in celebration nor condemnation (like my sister asked)
what is my context? isis, tech-sci, art, world-wars, stories, terror,
the figures of ajayeb that i am cultivating, do they “more fruitfully inform livable politics and ontologies in current life worlds”?
ajayeb's species bring together human and nonhuman, organic and technological, history and myth, freedom and structure, state and subject, ...

*concrete:
◦a concrescence (growth by assimilation, nemov moshtarek نمو مشترک) of prehensions (seizing, perception but not necessarily cognition) of prehensions (graspings, chang zadan چنگ زدن)
◦an actual occasion
=> beings do not preexist their relatings

the verb of reality is full of nouns with appendages

nature/culture: *local category abstractions* (=/= universal: misplaced concreteness)
subject/object: *pote[...]

[...]hat make ajayeb's translation-work visible {#pop-up book}
/ translation --> *reconfigure sameness and difference*
/ staying with linguistic differences (in ajayeb) is a way of investigating the ontological commitments embedded in language.
◽ontological --> worlding --> how language participates in shaping our lived worlds in some ways and not others.*** “it is not common for speakers of a language to examine what type of material objects their language commits them to. [this also my question in iranian mystic mix,] rather the difference will be to notice as difficulty in translation.” (Verran)

(for me working on ajayeb is) **lingering in the space of difficult translations**
==> making recourse (motevasel shodan be متوسل شدن به) to a *world of common referents* (space, time, and matter)

[to continue thinking with Verran] on *durations*, *extensions*, and *resistances* (in ajayeb's case)
these three foundation objects need not to be saddled with the history of Western metaphysics and do noy require that common ground be located only in Western territory. “Therefore they offer more promise for cross-cultural translation than the more conceptually nimble [tardast تردست, zerang زرنگ -- like the CEN or google] space, time, and matter. Newborn and awkward to our ears, these strange terms announce themselves as translation tools.” (Kenney)


(thinking with Kenney / Verran:)
workflow on ajayeb:
1- tracing social connections (for which subjects is this useful? which ecology of practices?)
2- making equipment list (materials and methods, an expanded and complicated version of equipment-list, providing accounts of the material-discursive apparatuses that are materializing my empirical objects, =/= exercise in representation or audit hesab-rasi حساب رسی)
3- narrating the relation (re-materializing my found empirical objects, re-enacting the objects)


interpretive cosmology

(ajayeb's objects,) “They represent different storytelling practices that contribute to different kinds of worldings.” [...] (through my engagement,) “They stimulate more compositions and decompositions--stories that narrate different beings and different doings, none of which can claim final ontological authority, but that each to different (ontic) work” (hopefully!)
-worlding: a choreography that generates ontologies (Thompson) --&--> there is no self without a world (Carson)
-not as a voyeur or anthropologist, but breathe in the density and composition of their atmospheres
(people = worlds)

ontic (hasti mojud-shenakhti هستی‌ موجود شناختی‌): “factual” existence as =/= metaphysical ontologic existence)

[ontological interferences in ontic--{regular existence, difference in little beings} for example, ontic is when we ask what time it is, and[...]

[...]تردست, zerang زرنگ -- like the CEN or google] space, time, and matter. Newborn and awkward to our ears, these strange terms announce themselves as translation tools.” (Kenney)


(thinking with Kenney / Verran:)
workflow on ajayeb:
1- tracing social connections (for which subjects is this useful? which ecology of practices?)
2- making equipment list (materials and methods, an expanded and complicated version of equipment-list, providing accounts of the material-discursive apparatuses that are materializing my empirical objects, =/= exercise in representation or audit hesab-rasi حساب رسی)
3- narrating the relation (re-materializing my found empirical objects, re-enacting the objects)


interpretive cosmology

(ajayeb's objects,) “They represent different storytelling practices that contribute to different kinds of worldings.” [...] (through my engagement,) “They stimulate more compositions and decompositions--stories that narrate different beings and different doings, none of which can claim final ontological authority, but that each to different (ontic) work” (hopefully!)
-worlding: a choreography that generates ontologies (Thompson) --&--> there is no self without a world (Carson)
-not as a voyeur or anthropologist, but breathe in the density and composition of their atmospheres
(people = worlds)

ontic (hasti mojud-shenakhti هستی‌ موجود شناختی‌): “factual” existence as =/= metaphysical ontologic existence)

[ontological interferences in ontic--{regular existence, difference in little beings} for example, ontic is when we ask what time it is, and the answer is on the clock. (snafu is ontic, aporia ontological*) when the ontic is disrupted ==> you have a “day off,” all sort of things can invade and open up, demons come out, there is a suspension of ontic time, a (Heideggerian) holiday]

(Verran) [number are] “always ready to actively re-exist when we do the right actions and say the right words.” (can i do that with ajayeb's objects? how?)
“The moon rose above the river” (en) <--> “upward behind the onstreaming it mooned” (Tlon, a language by Borges with no nouns, only verbs)

(in old Iran, there is a measurement of time based on sa'd سعد and nahs نحس, the time of benevolent spirits and so on. the sensuous time, measurement is affect)


knowledge industry or “scientific factory”

how academic labor was implicated in capitalist systems and contemporary forms of knowledge/power

“ruse” (hile حیله, makr مکر, neyrang نیرنگ) --> my tool in work on ajayeb? -//-[مکر زنان ,گربه نره و روباه مکار, minorities associated with this accent: women, animals, machines,] [ruse in Kelile Demne کلیله و دمنه]
ruse: a set of small, mostly unconscious tactics by wh[...]

[...]vely re-exist when we do the right actions and say the right words.” (can i do that with ajayeb's objects? how?)
“The moon rose above the river” (en) <--> “upward behind the onstreaming it mooned” (Tlon, a language by Borges with no nouns, only verbs)

(in old Iran, there is a measurement of time based on sa'd سعد and nahs نحس, the time of benevolent spirits and so on. the sensuous time, measurement is affect)


knowledge industry or “scientific factory”

how academic labor was implicated in capitalist systems and contemporary forms of knowledge/power

“ruse” (hile حیله, makr مکر, neyrang نیرنگ) --> my tool in work on ajayeb? -//-[مکر زنان ,گربه نره و روباه مکار, minorities associated with this accent: women, animals, machines,] [ruse in Kelile Demne کلیله و دمنه]
ruse: a set of small, mostly unconscious tactics by which workers resist capitalist systems (writing love letters on company's time, factory workers who takes a scrap of fabric home for his children to play with, etc.)
-“[h]ow to subvert the laws of the “scientific factory” through gift-giving, solidarity, and free exchange even when bosses and colleagues will not turn a blind eye” (de Certeau)

(how to?) collectively crafting critiques, commitments, stories, and actions (in the density and composition of ajayeb's atmospheres)
-feeling out their “rhythms, valences, moods, sensations, tempos” (Stewart)
-“real and virtual worlds, future and past worlds, fictional and theoretical worlds, always happening and happening and happening” (Kenney)


talking is also thinking


speculative valences (zarfiat ظرفیت) of wonder --> (through wonder, which) response-abilities are activated (?)

ajayeb is crafted responsive stories about life --> question of responsibility --> what kind of responsibilities are activated in the SF worlding (including reading it now) of ajayeb?


(work on ajayeb is about a practice of [writing] history as) *worlding the past*, to take the alterity of the past seriously and to be moved by textual encounter
-how can we not be subsumed by the sameness of the here-and-now? (collapsing of difference into sameness)
(my work on ajayeb is about) learning to tell better stories about the past*
*writing ~= (wonder:) a careful attention to differences in the practice of worlding the past. (demanding like a cat walking on our keyboard, interrupting you [Kenney])

(digital reading practices of) data mining =/= reading for the reactions of an implicit reader --> what the scholar of ajayeb (in the medieval) might have felt?


ajayebnameh is grounded in the history and materiality of scientific practices:
“Nature is neither knowable ...nor unknowable ...Nature is that about which ‘relev[...]

[...]ess of the space between bodies, where affect and sensations are *transduced* through *excitable* tissues” (Myers & Hustak)--> affective ecologies, intimate encounters, articulate orchids


(on ajayeb,) ***creating sticky new attachment sites for thinking (human/nonhuman relations)***
###learning multiple writing tactics:
•thick description
•refiguring
•reading against the grain
•citational poaching (shekar-e gheir-mojaz شکار غیر مجاز) (also, i am trying to quote Muhammad, Sa'di, ajayeb, the bird sometimes, and something is called in)
•speculative fiction
•
==> to move/draw myself and my reader into my matter of care


project of *narrative remediation*, to re-story, to stage matters of care differently

(biological) ‘resilience’ is a tricky thing to narrate in ‘relational worlds’ (=/= military world) abounding with transforming and transformative agencies***

to meet the future organisms that we are becoming (Hayward) --> stories that figure us as: {constituted, contaminated, vulnerable, agential, creative, expressive,}--> all at the same time; (how to hold them all together?)

(Stryker > Haraway > Hayward > Kenney > Sina > Cinderella)
***so much that constitutes me I did not choose, but, now constituted, I feel myself in a place of agency*** ----> (my) ontological obligation {ontology: what there is and what debts we owe to it}--> *involutionary storytelling* (~/->? involuntary storytelling)

--> lives, affects, and bodies of organisms: “energetic forces, coextensive overlappings, shared milieus make species; species are sensuous responses” **Hayward

thinking with animals : {figural + literal}
spiders, rats, ...

“the transitioning body is also a gossamer outstretch of homeliness, energetic force or potential, a discursive pulse, a throb of sensations distributed across sensoriums, spaces, and times, delimiting territory but also sensing zones, places, and coherences.”

criticism = speculative fantasy

undoing the eye's property of vision (Kelley and Hayward)


([my account of] ajayeb's stories are) moral tales that model an ecological attention to relationality, vulnerability, and resilience ==> living well in a world contaminated (by all sorts of linguistic and chemical animacies)


*traumatic hope*
(Sedgwick: the reparatively positioned reader tries to recognize the fragments and part-objects she encounters or creates ~= what i am doing)

why tell stories like this, when there are only more and more openings and no bottom lines? --> because there are quite definite response-abilities that are strengthened in such stories (La Guin > Haraway > Kenney)

bottomless story ==> response-ability (an enabling of responsiveness within part[...]

[...]ed at many scales and times with other assemblages, organic and not

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

ajayeb is system imagination

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

[Naveeda Khan]

Perhaps the question could be posed as, how do we come to grips with the universal, the supra-historical, or even the cosmos within our global present, imagining a local that lays claims upon all three?

is there a Muslim environmental imaginary?

‘Islamic ecology and environmental ethics’ --> the need to center a vibrant materiality or the liveliness of things in the anthropology of Islam (that has been to date largely preoccupied with Muslim polities and subjectivities.)

It should come as no surprise that my own efforts at centering materiality comes through studying how these predominantly Muslim farmers interact with and come to acknowledge nonhuman forms of life (including the figure of Khidr خضر, dogs, river waters, silt, and lightning, to name a few). Finally, I remain concerned to explore how the singularities of these lives, both human and nonhuman, come to be hitched to the global. This research will culminate in a book tentatively titled Ensouling the Anthropocene: Riverine Life and Climate Change in Bangladesh, in which “ensouling” treats the problem of scaling up singularity to the global, intensifying efforts that began with “Of Children and Jinn.” [source: https://culanth.org/curated_collections/19-everyday-islam/discussions/20-interview-with-naveeda-khan-about-of-children-and-jinn]

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

(what i am reading in ajayeb)_with Naveeda: “Muslim cosmology and eschatology hold promoise of ecological thought, providing an unexpectedly materialist perspective on our creaturely interconnectedness.”

[ajayeb (and telegram) is full of] gestures of incorporating repugnant [offensive to the mind] others---that one sees reflections on dividivine creation qua [als] creaturliness


thoroughly disabused
aufklären آگاهیدن آگاییدن

expound تفسیر

incentive مشوق, فتنه انگيز

litany مناجات وعبادت تهليل دار

showmanship (نمايشگرى?)
effektvolle Darstellung, Schauspielproduktion

queasy به طور تهوع آوری لطیف مزاج

(a gedture of) ludic [playfull, spielerisch] transcendence of [the] present

obdurate سرسخت
-showing unfeeling resistance to tender feelings-
(picture of the world as) pristine nature طبیعت بکر being destroyed by humans (--> narcissistic?)
=/= view of theology/religion on ecology
=/= (stories of humans and dogs:) shared creatureliness and companionship entailing a turn to cofeasting on the flesh of the world --> mutual fate

does islamic theology (in both[...]

[...]/>
نکیر و منکر interrogations by Nakir and Munkar, faith-testers of deads in their graves

دجال Dajjal as a dead body returned to life, many will follow him, but as dogs!
-return of humans as dogs --> idea of rebirth --> not homogeneously muslim space
“[who is] compelled to return as if it were a cosmic debt they owed the world”
-pathos of the inability of humans to sustain cross-species companionship --> the visceral dislike of the dregs of the many existence of dogs
--> dogs’ quality of aliveness; being more or less useless other than the occasional and fitful دمدمى protection of households that made them serve as the singular sign of life, a trace of God's surplus creativity. (Naveeda's work in chauras)

one's future animal self

(هشتاد ساله) octogenarian mindful of life's finitude
-what do you say/do when your feet is one on the land breaking beneath and the other in the afterlife?
-polysemy of imagery and wordss

“earth breaks so much” --> ?>

suggesting a چاره (chareh)
inflection of chareh and fetrat
چاره ی فطرت


***ajayeb's heterogeneously muslim spaces
•traces of Hindu, Chinese, Greek interest and thought
•occasion for cross-species sentience (Naveeda's beautiful research in chars)

visiting of shobhe to the town
(shobhe gave the town a visit)
شبهه
شبح شبهه

bringing bits and pieces of songs from many places... over their cell phones... being well versed in the different types of music to be able to tell the songs apart...
(Sven, )

attention to the physical surround of the religious consciousness rather than to the inner workings of their body

.

آخرت

آخرش


smells, rotting bodies, eroding bodies, soil composition, etc.

(to imagine dogs and humans coexisting as) competting possibilities within unformed matter* [=/=? companion species]

dwindling quality of life (and diminished humanity)

(Anand, van Dooren, Naveeda wondering) how in certain geographies disappearance of species seems not to give the people a moment's pause

* what_ gives a pause ?


*species self-perpetuation is sometimes with:
•biological reproduction
•becoming
•transfiguration
•rebirth
•symbolic dispersal
•resynthesis
•


sunnat to kill (فى نفسه intrinsically evil) snakes (=/= jinn snake in Anand research/stories of saint animals)

straw, chaff, rice, wheat, lentils,
ماشوره، کاه، بوريا
سبوس
گندم
عدس

the gift of death for the animals:
•عید Eid, God in sacrific[...]