[...]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[...]
(1)[...notes/midday review.txt]%0.1[...]
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.
[...]
(5)[...notes/midday review.txt]%0.9[...]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[...]
(6)[...notes/midday review.txt]%1.1[...]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'[...]
(7)[...notes/midday review.txt]%1.5[...]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[...]
(8)[...notes/midday review.txt]%1.6[...]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 [...]
(9)[...notes/midday review.txt]%2.1[...]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*
[...]
(10)[...notes/midday review.txt]%2.2[...]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[...]
(11)[...notes/midday review.txt]%2.2[...](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
[...]
(12)[...notes/midday review.txt]%2.7[...]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[...]
(13)[...notes/midday review.txt]%3.5[...]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 [...]
(14)[...notes/midday review.txt]%3.9[...]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:[...]
(15)[...notes/midday review.txt]%3.9[...] 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 [...]
(18)[...notes/midday review.txt]%4.6[...]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![...]
(20)[...notes/midday review.txt]%4.7[...] 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[...]
(21)[...notes/midday review.txt]%5[...]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[...]
(22)[...notes/midday review.txt]%5.1[...]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[...]
(24)[...notes/midday review.txt]%5.2[...]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[...]
(25)[...notes/midday review.txt]%5.7[...]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,
[...]
(26)[...notes/midday review.txt]%5.8[...]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[...]
(27)[...notes/midday review.txt]%5.8[...] 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[...]
(28)[...notes/midday review.txt]%5.9[...]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 [...]
(29)[...notes/midday review.txt]%7.3[...] 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[...]
(32)[...notes/midday review.txt]%7.7[...] “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)
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#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 [...]
(33)[...notes/midday review.txt]%7.7[...]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 [...]
(34)[...notes/midday review.txt]%8.5[...]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[...]
(36)[...notes/midday review.txt]%8.6[...]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,[...]
(39)[...notes/midday review.txt]%9.3[...]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[...]
(40)[...notes/midday review.txt]%9.4[...]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[...]
(41)[...notes/midday review.txt]%9.6[...]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[...]
(42)[...notes/midday review.txt]%9.7[...]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[...]
(43)[...notes/midday review.txt]%9.8[...]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[...]
(46)[...notes/midday review.txt]%9.8[...]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[...]
(49)[...notes/midday review.txt]%10.4[...]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[...]
(51)[...notes/midday review.txt]%10.5[...]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[...]
(53)[...notes/midday review.txt]%11[...]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 [...]
(54)[...notes/midday review.txt]%11.2[...]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 [...]
(55)[...notes/midday review.txt]%11.4[...]
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[...]
(56)[...notes/midday review.txt]%11.8[...]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[...]
(57)[...notes/midday review.txt]%11.8[...]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[...]
(58)[...notes/midday review.txt]%12.2[...]•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 [...]
(59)[...notes/midday review.txt]%12.3[...]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[...]
(62)[...notes/midday review.txt]%12.7[...]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[...]
(63)[...notes/Ajayeb notes.txt]%13.1[...]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[...]
(64)[...notes/Ajayeb notes.txt]%13.9[...]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[...]
(65)[...notes/Ajayeb notes.txt]%13.9[...] 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[...]
(66)[...notes/Ajayeb notes.txt]%14[...]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?[...]
(67)[...notes/Ajayeb notes.txt]%14[...]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[...]
(68)[...notes/Ajayeb notes.txt]%14.5[...]•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[...]
(69)[...notes/Ajayeb notes.txt]%15.1[...]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[...]
(70)[...notes/Ajayeb notes.txt]%15.2[...]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[...]
(71)[...notes/Ajayeb notes.txt]%15.4[...]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[...]
(73)[...notes/Ajayeb notes.txt]%16.3[...]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[...]
(74)[...notes/Ajayeb notes.txt]%16.3[...]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[...]
(75)[...notes/Ajayeb notes.txt]%16.4[...]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[...]
(76)[...notes/Ajayeb notes.txt]%16.9[...]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[...]
(77)[...notes/Ajayeb notes.txt]%17.3[...]/>
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[...]
(80)[...notes/Ajayeb notes.txt]%17.5[...]
cagey
•canny حيله گر کمرو
•showing self-interest and shrewdness in dealing with others
•characterized by great cautious and wariness
•reluctant to give information owing to caution or suspicion
بو
-treating smell as indicating an unsettled situation
-inadvertent stench of dead bodies disrupts the composed mental image of the ideal corpse within [...] funereal practices
*odors introduce terror or the terror of the uncontained within the social* (Neveeda > Siegel 1983)
double-edgeed prospect
common curse
“in the riparian contextm land forms and breaks with regular irregularity” [--> #entropy]
shifting its course, the river inducts new affectees into how to live (this way)
-there is a manner in which life proceeds--instead of feeling in step with it one begins to feel out of sync***
#start a geographic learning, riparian thought; thinking by rivers (& not countries)
_->{.\_,;,_/;-=,/
rural cosmology
cosmology of modern science
human conception: flirtation with the failure to arrive
#two moveis:
•Exodus: Riddly Scott + Creation Bible + Big Bang + extinction theory + fluid animation research
•Noah: Nolan + Creation Bible + Darwin + motion graphic research
--> solving a problem proposed by _?_ }--> “the dream catcher” !!!
(in these cinematic examples we see the society imposed to the same spatiotemporal representational framework that science “discovers” in nature)
the insistent entanglements of physicality with the metaphysical
soil: earth rendered in the scientific register
“The alluvial sediments that come in the waters of the Jamuna river either become deposited as silt across floodplains or fall in the river to become ‘chars’” (Naveeda Khan 2014)
...the time of the arrival of clay is not assured
the inability to perpetuate human life*
the materialist metaphysics of Creation in non-elite belief
“you should not let a dog lick you.”
or “pigeon feather containing 40 different microbial diseases.” #clean
or “they are very dirty and will pass their germs to you.”
cross-species fraternity to the assertion of superiority over all animals
pragmatic + theological spoke:
1- divine privileging of humans
2- human right to transcend the ordinary (--> to aspire to God's position)
...lush growth of eucalyptus trees at the edge of the market
--> yesssss things that grow on the edges <-- my life-long attention (the cat who entered the house, the ants, the plants in Tehran, ...) [<== because of my own marginalized being?]
being fated (together)
...although the e[...]
(81)[...notes/Ajayeb notes.txt]%17.6[...]roceeds--instead of feeling in step with it one begins to feel out of sync***
#start a geographic learning, riparian thought; thinking by rivers (& not countries)
_->{.\_,;,_/;-=,/
rural cosmology
cosmology of modern science
human conception: flirtation with the failure to arrive
#two moveis:
•Exodus: Riddly Scott + Creation Bible + Big Bang + extinction theory + fluid animation research
•Noah: Nolan + Creation Bible + Darwin + motion graphic research
--> solving a problem proposed by _?_ }--> “the dream catcher” !!!
(in these cinematic examples we see the society imposed to the same spatiotemporal representational framework that science “discovers” in nature)
the insistent entanglements of physicality with the metaphysical
soil: earth rendered in the scientific register
“The alluvial sediments that come in the waters of the Jamuna river either become deposited as silt across floodplains or fall in the river to become ‘chars’” (Naveeda Khan 2014)
...the time of the arrival of clay is not assured
the inability to perpetuate human life*
the materialist metaphysics of Creation in non-elite belief
“you should not let a dog lick you.”
or “pigeon feather containing 40 different microbial diseases.” #clean
or “they are very dirty and will pass their germs to you.”
cross-species fraternity to the assertion of superiority over all animals
pragmatic + theological spoke:
1- divine privileging of humans
2- human right to transcend the ordinary (--> to aspire to God's position)
...lush growth of eucalyptus trees at the edge of the market
--> yesssss things that grow on the edges <-- my life-long attention (the cat who entered the house, the ants, the plants in Tehran, ...) [<== because of my own marginalized being?]
being fated (together)
...although the earth breaks, it reconstitutes
people find themselves in diminished form, or occupying a lesser form of life, or having the status of the resurrected dead, but they will nonetheless always find themselves here at this place in this moment****
...End Times bringing a fearful apocalyptic future into the present, evoking the eternal quest for union with a beloved without end, while not focused on a specific horizon
*foreshprtended horizons*
intensification of existing scenes of suffering
...................................
[Delanda]
http://quod.lib.umich.edu/o/ohp/11515701.0001.001/1:4.2/--new-materialism-interviews-cartographies?rgn=div2;view=fulltext
topology =/= Aristotle's geometry (his “genus” and his “species.” )
genus =/= species as a con[...]
(83)[...notes/Ajayeb notes.txt]%17.6[...] becoming
(*)performativity: iterative intra-activity
“I'm trying to complicate the locatability of human identity as a here and now, as an enclosed and finished product[/project]” ~ “perspective essentialism”
...nature performs itself differently
(Kirby)
[Barad:] **onto-epistem-ology**: the study of practices of knowing in being
“epistemology =/= ontology” is a reverberation of a metaphysics that assumes (inherent differences:) “human =/= nonhuman,” “subject =/= object,” “mind =/= body,” “matter =/= discourse”...
...................................
what kind of alphabetico-numerical forefinger can i build that can press a schizophrenic partial systematizing of ajayeb?
...................................
so much (in Iran's literature) still awaits reflection and comprehension (-without comprehensiveness please!)
...................................
...archeology of dying in our civilization
(archeology of our dying civilization)
...................................
Aristotle's narrative: catharsis of emotions --> first arousing pity and fear and then clearing them away
theories of narrative:
•formalist theories (Russian)
•dialogical theories (Bakhtinian)
•New Critical theories
•Chicago school, or neo-Aristotlian theories
•psychoanalytic theories (Freud, Kenneth Burke, Lacan, N. Abraham)
•hermeneutic and phenomenological theories
•structuralist, semiotic, and tropological theories
•Marxist and sociological theories
•reader-response theories
•poststructuralist and deconstructionist theories (Jacques Derrida, Paul de Man)
•feminist theories (Martha Kenney, Haraway, Stengers, Hayward)
•
•
structuralist: that there are typical formal elements or “deep structures” to narratives --> complex performative dimension between the telling of stories and what is told in them
(Paul de Man:) “The paradigm for all texts consists of a figure (or a system of figures) and its deconstruction. But since this model cannot be closed off by a final reading, it engenders, in its turn, a supplementary figural superposition which narrates the unreadability of the prior narration.”
the analytic experience has a narrative character? psychoanalytic dialogue ‘uncovers’ a certain kind of narrative discontinuity maintained in the analysand's efforts
--> meaningful narrative sequences,
and, recaptured memory : a rhetorical product
...................................
-the dominance of the narrative ‘The Origin’ [Ursprung] when we tell nature story, when we call in nature
-the dominance of the narrative ‘The Zoom’ when we tell nature story, (‘The Reveal’ story)
-
ok, it is 06.03.2017, i need to set up a track of commentary, a monogamous relation with ajayeb
and unlo[...]
(84)[...notes/Ajayeb notes.txt]%18.7[...]/= with & of
*gender: sociopoliical taxomomizing ontologically distinct form (entwined) with enfleshed mattering
*animality: sensuous materialities, composites of affects and percepts, specificities but remain thresholds of emergence, individuation that prompt sensuous intra- and interchange ==> provocations
(Weaver, Kelley, Weinstein, Hayward, Kier, Franklin:) animal difference announces a radically singular Other marked by sexual differences
“trans-infused apprehensions and engagements with the expansive world of possibility opened up by non-anthropocentric perspectives.”
trans* + animal --> (alternative ways of envisioning) futures of:
•embodiment
•aesthetics
•biopolitics
•climates
•ethics
we have to negotiate the [contaminated concept of] human --(to deal with)--> the persistence of humanism in structures of thought
critical animal studies has(?) the transformative power to interrupt humanism and its sexually differentiated legacy by challenging the boundaries between, and existence of, differentiated, essential kinds.
robust, nondualistic theories of human/animal
Critical Life Studies
•*species panic* (<-- the concept of the homosexual panic defense) {androids: species + trans embodiment}--> **genuine animals** transitivity: “shifting positions on a series of spectrums, where human, animal, and machine bleed into one another” [Huebert]--{"it”: exclusive right of gendered pronouns--"it” ascribed to artificial animals and androids --> the distinction between “genuine” and “inauthentic”; “it” leaves us in a perpetual species panic}
•*animal symbolic* --> origin of the construction of the human located in sexual difference [Nurka]
it seems with ‘human’ one always spring inexorably back to sex --> sexual difference and its origins in the problematic of difference
-individuating difference ==>? prepositional singularities--the potentialities to differ that are not yet stabilized into the categories of an individual
[Nurka > Colebrook] concept of “transitive indifference” transforms the self/other pairing beyond the demands of recognition and relation --> (all-too-often) animal difference serves to secure human sameness [=/= ouroboros abyssal beastliness] --> ontological difference serves only to erect man as the being for whom “the world is nothing more than the arena whereby he recognizes his proper difference,”
•*animal techne* ~~--> Jackass & Wildboyz : animality is viscerally, painfully, and transformatively encountered or enacted by the human body [Seymour], sliding down the animacy hierarchy [Chen], gesturing toward various interconnected trans-(species) corporalities performed in (Critical Life Studies texts and) Wildboyz (=/= elite status of human) --> (Barad's) ethics of mattering : c[...]
(86)[...notes/Ajayeb notes.txt]%19[...]t of] human --(to deal with)--> the persistence of humanism in structures of thought
critical animal studies has(?) the transformative power to interrupt humanism and its sexually differentiated legacy by challenging the boundaries between, and existence of, differentiated, essential kinds.
robust, nondualistic theories of human/animal
Critical Life Studies
•*species panic* (<-- the concept of the homosexual panic defense) {androids: species + trans embodiment}--> **genuine animals** transitivity: “shifting positions on a series of spectrums, where human, animal, and machine bleed into one another” [Huebert]--{"it”: exclusive right of gendered pronouns--"it” ascribed to artificial animals and androids --> the distinction between “genuine” and “inauthentic”; “it” leaves us in a perpetual species panic}
•*animal symbolic* --> origin of the construction of the human located in sexual difference [Nurka]
it seems with ‘human’ one always spring inexorably back to sex --> sexual difference and its origins in the problematic of difference
-individuating difference ==>? prepositional singularities--the potentialities to differ that are not yet stabilized into the categories of an individual
[Nurka > Colebrook] concept of “transitive indifference” transforms the self/other pairing beyond the demands of recognition and relation --> (all-too-often) animal difference serves to secure human sameness [=/= ouroboros abyssal beastliness] --> ontological difference serves only to erect man as the being for whom “the world is nothing more than the arena whereby he recognizes his proper difference,”
•*animal techne* ~~--> Jackass & Wildboyz : animality is viscerally, painfully, and transformatively encountered or enacted by the human body [Seymour], sliding down the animacy hierarchy [Chen], gesturing toward various interconnected trans-(species) corporalities performed in (Critical Life Studies texts and) Wildboyz (=/= elite status of human) --> (Barad's) ethics of mattering : connections of human and nonhuman life always already taking place on bodies*****
transdisciplinarity: a self-adaptive complexity [...] foreground[ing] the transduction of knowledge as it passes across and between the interpretive and methodological planes of composing knowledge. (Katie King)
“distributed being and cognition”
...attendant mammalian attachment
individuating indifference
(anthropocene's iteration of the) expansionist logic of manifest destiny
-situated knowledges (Haraway)
-trans-knowledges (Hayward)
[*]trans- : *promise of moving across without holding tightly to the locations that it is moving from*, crossing of spacetime, a movement within relationship [~/=? inheritance, the experience of being tied to a long string that is stretching and is conn[...]
(87)[...notes/Ajayeb notes.txt]%19[...]s of spectrums, where human, animal, and machine bleed into one another” [Huebert]--{"it”: exclusive right of gendered pronouns--"it” ascribed to artificial animals and androids --> the distinction between “genuine” and “inauthentic”; “it” leaves us in a perpetual species panic}
•*animal symbolic* --> origin of the construction of the human located in sexual difference [Nurka]
it seems with ‘human’ one always spring inexorably back to sex --> sexual difference and its origins in the problematic of difference
-individuating difference ==>? prepositional singularities--the potentialities to differ that are not yet stabilized into the categories of an individual
[Nurka > Colebrook] concept of “transitive indifference” transforms the self/other pairing beyond the demands of recognition and relation --> (all-too-often) animal difference serves to secure human sameness [=/= ouroboros abyssal beastliness] --> ontological difference serves only to erect man as the being for whom “the world is nothing more than the arena whereby he recognizes his proper difference,”
•*animal techne* ~~--> Jackass & Wildboyz : animality is viscerally, painfully, and transformatively encountered or enacted by the human body [Seymour], sliding down the animacy hierarchy [Chen], gesturing toward various interconnected trans-(species) corporalities performed in (Critical Life Studies texts and) Wildboyz (=/= elite status of human) --> (Barad's) ethics of mattering : connections of human and nonhuman life always already taking place on bodies*****
transdisciplinarity: a self-adaptive complexity [...] foreground[ing] the transduction of knowledge as it passes across and between the interpretive and methodological planes of composing knowledge. (Katie King)
“distributed being and cognition”
...attendant mammalian attachment
individuating indifference
(anthropocene's iteration of the) expansionist logic of manifest destiny
-situated knowledges (Haraway)
-trans-knowledges (Hayward)
[*]trans- : *promise of moving across without holding tightly to the locations that it is moving from*, crossing of spacetime, a movement within relationship [~/=? inheritance, the experience of being tied to a long string that is stretching and is connected to somewhere]
coalitional thinking = trans-knowledge --Hayward--> (~= my work: heuristic + trans-) a thought here, then a reflection, perhaps a question that prompts another story, and probably a walk full of pointing and talking, walking on scales [on burdens and atrocities of abundance] (--> I use:) translation, transfiguration, transformation, trans-differentiation, transcription
-what happens to knowing when it is crossing, trans- materializes that process of movements, *marks the where-ness of with-ness*
my stories of getting to know one another an[...]
(88)[...notes/Ajayeb notes.txt]%19.1[...]
to host a guest: an ethics of care, a willingness to remain open to a guest without anticipation or expectation
(hospital =) alter the equation of hostile to hostel. Is this what is meant by hospitality?
Leo's angry and productive underbelly
Leo's take on honesty: real and raw
(gardens are full of) grotesqueness and splendor, death and life, delicacy and treachery, softness and sting
transgenerational
regenerations
liminal: a threshold without a value, a doorway without assurance
that false divide between life and death (somebody animating it)
(Eszter's lace-like interiors)
loss ==shapes==> our relationship to the living (@Jassem)
(*ambivalence of loss and remembering* in the) melancholic calculus of the archive: “what is lost can become what is preserved as part of the self”
-as an environment sickens and dies we harbor the loss
(hope =/= salvation)
...learning a new grammar of animacy (with Hayward)
“[...]memories of excess and delight, freaks, fright, and exploitations. Too much sugar. Surprise. And disappointment. Larger than life. Grotesque. Alluring. Captivating. Calling. Their juxtaposition in this contradictory scape of sea, desert, and mountains--surreal”
(the mer-creature) a living condensation and displacement of what people imagined as real
...how little is needed to prompt the imagination: paint, wheels, and wood.
(US/Mexico or land/ocean borders...) a space about who and what cannot move, of who and what falls apart, or of who and what is lost
...................................
(the inter- and trans-action of) learning, playing and thought
in ajayeb what are the:
•animacy hierarchies (--Chen)
•exposed and transparent conditions of possibility (--Hayward) ==> becomings and assemblages
•ontological fixities
•enactment of large-scale fantasies (--Chen)
•
...................................
(Mehran Rad) on description of spring
kofr کفر <--> “nature” (tabi'at طبيعت) <---> bahar بهار <--> bot-khane بت خانه
Manuchehri: نوبهار آمد و آورد گل و یاسمنا باغ همچون تبت و راغ بسان عدنا http://ganjoor.net/manoochehri/divanm/ghaside-ghete/sh1/
Hafez: کنون که در چمن آمد گل از عدم به وجود بنفشه در قدم او نهاد سر به سجود http://ganjoor.net/hafez/ghazal/sh219/
=/= durdastha دوردستها, beyonds
donya دنیا <--> gozar گذر
-->? materialist
Nezami:
بهاری داری ازوی بر خور امروز که هر فصلی نخواهد بود نوروز
گلی کو را نبوید آدمی ز[...]
(90)[...notes/Ajayeb notes.txt]%19.2[...] it)
(Eszter's lace-like interiors)
loss ==shapes==> our relationship to the living (@Jassem)
(*ambivalence of loss and remembering* in the) melancholic calculus of the archive: “what is lost can become what is preserved as part of the self”
-as an environment sickens and dies we harbor the loss
(hope =/= salvation)
...learning a new grammar of animacy (with Hayward)
“[...]memories of excess and delight, freaks, fright, and exploitations. Too much sugar. Surprise. And disappointment. Larger than life. Grotesque. Alluring. Captivating. Calling. Their juxtaposition in this contradictory scape of sea, desert, and mountains--surreal”
(the mer-creature) a living condensation and displacement of what people imagined as real
...how little is needed to prompt the imagination: paint, wheels, and wood.
(US/Mexico or land/ocean borders...) a space about who and what cannot move, of who and what falls apart, or of who and what is lost
...................................
(the inter- and trans-action of) learning, playing and thought
in ajayeb what are the:
•animacy hierarchies (--Chen)
•exposed and transparent conditions of possibility (--Hayward) ==> becomings and assemblages
•ontological fixities
•enactment of large-scale fantasies (--Chen)
•
...................................
(Mehran Rad) on description of spring
kofr کفر <--> “nature” (tabi'at طبيعت) <---> bahar بهار <--> bot-khane بت خانه
Manuchehri: نوبهار آمد و آورد گل و یاسمنا باغ همچون تبت و راغ بسان عدنا http://ganjoor.net/manoochehri/divanm/ghaside-ghete/sh1/
Hafez: کنون که در چمن آمد گل از عدم به وجود بنفشه در قدم او نهاد سر به سجود http://ganjoor.net/hafez/ghazal/sh219/
=/= durdastha دوردستها, beyonds
donya دنیا <--> gozar گذر
-->? materialist
Nezami:
بهاری داری ازوی بر خور امروز که هر فصلی نخواهد بود نوروز
گلی کو را نبوید آدمی زاد چو هنگام خزان آید برد باد
(ruse, san'at صنعت -->) hile حیله =/= sho'bade شعبده (shab-bazi شب بازی, neyrang نیرنگ,)
lahn-haye jahan
لحنهای جهان
...................................
(feral?) table of contents
how we know that contents are tabled at all? --> inheritances of taxonomy, natural philosophies aesthetics: tamed facts
#Rigs, my ajayeb diagrams
...................................
ajayeb's histories (~ ajayeb's historically situated relational worldings) =/= societies of individuals in human-on[...]
(92)[...notes/Ajayeb notes.txt]%19.3[...]e
•abode (budgah بودگاه, Wohnplatz)
•donya دنيا
-stories that focus on composition rather than intrusion
-stories that focus on ongoingness rather than game-over
(Haraway > Stengers > Latour > Margulis) Gaia, to name complex nonlinear couplings between processes that compose and sustain entwined but nonadditive subsystems as a partially cohering systemic whole
planet-transforming, historically situated, new-enough, worlding relations
(systematic stories are linked) metabolisms, articulations, coproductions
(they must also be) relational, sympoietic, consequential
myth-systems (are set-ups)
(a deadly one: “Man + Tool ==> history”)
names =/= faces (~ morphs of the same)
a thousand names of something else
(what Haraway is naming with) compound-eyed insectile and many-armed optics
winged domains
bird-bodies
(Haraway's spider and) my ajayeb's snake: tasks of thinking, figuring, and storytelling
--✕--> heady facial representation; [Luisa also dislikes this]
•figure of snake (circular serpent) is ajayeb Persian sf worlding, has ties with the Greek Chthonis (“of the earth,”) is at the same time the image of the continuity of life and the abyssal moral (eating your end, no gag reflex)-->{Gildas Hamel: “the abyssal and elemental forces before they were astralized by chief gods and their tame committees"}
“many critters acoss taxa” (juju جوجو + rade رده)
(I dispute Haraway's notion of “sacred.” popular religion is at many times populated by earthly figures alongside many astralized destructive finitudes.)
Haraway's urgently needed Chthulucene story
[Miyazaki's] biodiverse terra [God flips out] into something very slimy, like any overstressed complex adaptive system at the end of its abilities to absorb insult after insult. (Haraway's wording)
(yes yes we are all ultimately connected to one another,) but the specificity and proximity of connections matters
(Haraway + Latour's) ‘things’ are:
1- collection of entities
2- hard to classify, unsortable, (and probably with bad smell)
Anthropos =/= rich generative home of a multispecies Earth
“looks up at what he sees.”
...................................
ʿAjā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt
Ajayeb al-makhlughat wa gharayeb al-mojudat (عجائب المخلوقات ,عجایب المخلوقات) in short: Ajayeb, is a suggestive cognitive work, full of strange linguistic pollutants, interesting agencies and animations, and like most of the medieval sciences and knowledge systems that were busy with the transformation of agencies it collapses “lists” and “narratives.” In Ajayeb each animal i[...]
(94)[...notes/Ajayeb notes.txt]%19.4[...]ystematic stories are linked) metabolisms, articulations, coproductions
(they must also be) relational, sympoietic, consequential
myth-systems (are set-ups)
(a deadly one: “Man + Tool ==> history”)
names =/= faces (~ morphs of the same)
a thousand names of something else
(what Haraway is naming with) compound-eyed insectile and many-armed optics
winged domains
bird-bodies
(Haraway's spider and) my ajayeb's snake: tasks of thinking, figuring, and storytelling
--✕--> heady facial representation; [Luisa also dislikes this]
•figure of snake (circular serpent) is ajayeb Persian sf worlding, has ties with the Greek Chthonis (“of the earth,”) is at the same time the image of the continuity of life and the abyssal moral (eating your end, no gag reflex)-->{Gildas Hamel: “the abyssal and elemental forces before they were astralized by chief gods and their tame committees"}
“many critters acoss taxa” (juju جوجو + rade رده)
(I dispute Haraway's notion of “sacred.” popular religion is at many times populated by earthly figures alongside many astralized destructive finitudes.)
Haraway's urgently needed Chthulucene story
[Miyazaki's] biodiverse terra [God flips out] into something very slimy, like any overstressed complex adaptive system at the end of its abilities to absorb insult after insult. (Haraway's wording)
(yes yes we are all ultimately connected to one another,) but the specificity and proximity of connections matters
(Haraway + Latour's) ‘things’ are:
1- collection of entities
2- hard to classify, unsortable, (and probably with bad smell)
Anthropos =/= rich generative home of a multispecies Earth
“looks up at what he sees.”
...................................
ʿAjā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt
Ajayeb al-makhlughat wa gharayeb al-mojudat (عجائب المخلوقات ,عجایب المخلوقات) in short: Ajayeb, is a suggestive cognitive work, full of strange linguistic pollutants, interesting agencies and animations, and like most of the medieval sciences and knowledge systems that were busy with the transformation of agencies it collapses “lists” and “narratives.” In Ajayeb each animal is a consensual hallucination device (~ each animal is a way of knowing the world); some pre-organic, inter-corporal species, with trans-ontological intentionalities.
...................................
infrastructure: piled-upon assemblages within which there are many discontinuities but also connections, some deliberative, some inadvertent. (Katie King)
--> “flexible knowledges”
...................................
آب حیوان {how could I know that Vladimir (in his performance for Lilia's apass score) was not [...]
(95)[...notes/Ajayeb notes.txt]%19.4[...]preferring language of artisans, countrymen, merchants, of wits and scholars
How sin is strengthened 1657
Milk for babes 1661
A message from the spirit of truth 1658
realized eschatology
انا الحق, an-al-hagh
(Damrosch:) the performance of the sign thus entailed a doubly negative aspect: in the person exhibiting it, a conviction of fulfilling a divine mandate in opposition to personal self-interest; and in those who witnessed it, an offense to ordinary social standards that actually served to authenticate it.
*the function of the sign was to bear prophetic witness rather than to get practical results; it fulfilled its purpose simply by being performed*
#shath, shathiat ==> tazkirat, --->{ what the saints of Tasavof (reported by Attar-{his “virtual witnessing” of “awliya” اولیا as a “realized"}, Quakers [as illegal nonconformist sect]) put together was their own writing technology infrastructure** ==> **routinization of charisma** <-- organizational structure ["advices and queries” نفحات الانس nafahat ~-> rationalized systematic intellectualizations]}
pattern of suffering that the believer literally and personally relives
(is Tasavof developed Christian modality of sacrifice? is *passivity imported from elsewhere in Islam*?)
a protagonist, like San'an, like an actor in a mystery play, enacting in a deliberately challenging form, internalized and lived as a potent sign
(Bechwith:) rendered performance of religious materials both practically impossible and conceptually unthinkable
+ exercises their discipline of the senses and the imagination
*undisciplined loss of control in enthusiasm and in this extravagant example*
(stories of) a small group of powerful and vocal actors
***to attend to the local practices of inclusion and exclusion through which some speak and others are spoken for, some act and others are acted upon***
(#ontology)
gentlemanly practices --> (ask) what that legitimacy consisted in and how far it extended?
(wellborn connoisseurs of the new science)
leave the work tacit, and it fades into the wallpaper
•(Leigh Star's) ethnography of infrastructure
•(Bowker's) infra-structural inversion
•(Katie King's) ecology of writing technologies: massive, large-scale infrastructure in dynamic motion, bits changing at differential rates across time, made up of layered sub-systems complexity interconnected and animated by distributed agencies, including people, skills, devices and social powers.
the translation between ([my] deliberately) presentist (meta-)language (of cybernetic systems) and various local languages helps *to rescale particular objects of study*
(my research: “social studies of”) studying animal subjectivity --(changes the wa[...]
(96)[...notes/Ajayeb notes.txt]%20.1[...]>
1. material
2. literary
3. social
Adrian Johns in The Nature of The Book: particular booksellers could indeed use their *stewardship* of such heterogeneous spaces to further political ideals and interests. behind the scenes and up the stairs, an interested London bookseller became a significant actor in cultural events.
nominal agency
actual person
principle architect
systems move in space, time, and process
some archaeological structures (that one uncover) are stable, some in motion, some evolving, some decaying --> *“there is no way of ever getting access to the past except through classification systems of one sort or another”* (at best) the past could be reordered to better reflect multiple constituencies now and then. (Bowker + Leigh Star)
(my ajayeb research: “epistemic virtues” [or powers] of the 12th century encyclopedic wonder-books,) “epistemological decorum” --> (to capture) “truth-making practices in action” (Shapin)
==> (my commitment to ajayeb:) engendering reflection on the nature of and function of categorization itself
a wonderful bit of meta-language
The Exhausted Receiver
Margaret Cavendish description of a new world, called the Blazing World, her own brand of natural philosophy under the guise of a romance... science for ladies{
1- enthusiasm ==> new science
2- study of natural philosophy ==> cardinal virtues of ladies, modesty and religious reverence
3- leisure activity, appropriate pasttime
*she participated in discussions central to her life and times* (am i participating in discussions central to my life and times?!)
Cavendish self-consciously produced herself as a fantastic and singular... (--> is that what i wish to produce?)
-Cavendish strangely shared with Quaker women an experimental life of proliferating genders, of dress, of personhood, og agency, of writing, of personae, but not of this *enabling collectivity*
hermaphroditical view of things: partly artificial, partly natural
status of clothing as a signifier of identity [<-- not always]
crossdressing (#my sticker period)
[modest witness] (--> Haraway's literal and figurative queering of categories)
the rhetoric of the modest witness --> the naked way of writing, undorned, factual, compelling: “naked writing” [crafted in the context of being virtually present at a demonstration, the ‘practice of credible witnessing’ (==> “truth”) in technoscience] was a proper reference point for feminist examination of objectivity and its relationship to a science founded in exclusion of women. the new man of science had to be chaste, modest, heterosexual man who desires yet eschews a sexually dangerous yet chaste and modest woman --> *female modesty was of the body; the new masculine virtue had[...]
(97)[...notes/Ajayeb notes.txt]%20.3[...], and therefore irrelevant for us “today”
[*]scale: intra-actively (re)configured in the ongoing intra-active becoming on space-time-mattering
...................................
Khezr and San'an, the most repeated points of reference in tasavof
like you, Hafez, full of struggle, sensation, love,
our resistance and breakdance
(Mehran Rad:) Hafez preferences on Farsi over Arabic:
Deir دیر / Some'e صومعه
Pir پیر / Sheikh شیخ
Parsa پارسا / Zahed زاهد
Parishan پریشان / Tafraghe تفرقه
moshtaghe bandegi مشتاق بندگی
(~? the advanced level of) ‘wannabe slave’
...................................
the dangerous suffixial worlders, prehensile adjective-builder, natural-inhabitant-makers of “-ian” or “-i” or “-isch” to the name of a nation/country ==> Iranian, Afgani, etc. --> makes subjects
in the case of the podcast https://soundcloud.com/norient/afghanistan-sucht-seine-musikalische-identitat-podcast listen to the way the story of the Afgani music is told by norient (“music in the globe”, “multi-modally”) --> articulation of western human rights & disarticulation of other ecology of stories
=/= Charles Amirkhanian radio programm Ode to Gravity
...................................
the protector of spiders who dies by the bite of a spider
-susceptible bodies entagled in networks of care, life and death, that are not always harmonious to popular narratives of nonviolence
...................................
ajayeb: mythoepic literature in translation from a Middle Persian corpus
-when i say ‘Middle Persian corpus’ what i actually mean is a shared world of ritual, religion, and mythology between Iranian, Urdu, Turkish, Zoroastrianism in Iran and Vedic Hinduism in India, Indo-European inheritance in ancient Iranian culture, South-Southeast Asian literatures, translations and transcreations (and transliteration) of stories (prose, poetry, drama, epic, jokes, parables, figures [that are not always part of the canon], the irreverent بى ادب, ) in Indian and Southeast Asian contexts,
my project is about learning the ‘how’ of cultivating the ability to fruitfully approach texts from different cultures and pasts
-(to study) the radical poetic force of the Persian texts--in ajayeb
-to become enhanced and enchanted in skills of reading wider ranges of linguistic registers
-to open up an approach to a dauntingly complex region of islamicated thought (not the ideological enterprise of “Islam”, which is usually badly politicized in the historical memory of the West. we could get interested in the economics of corruption and technologies of rule, the evolution of government bureaucracies and classificatory schemes, anti-colonial critique,)
ajayeb is on the side of counter-classical traditions of sta[...]
(100)[...notes/Ajayeb notes.txt]%21[...]br />
{elements, scenes, encounters, }--they-->{sediment, accrue, circulate, unfold, go flat, }-->{saturate a situation, fly under radar, pull into alignment, fall out of sync, }--> “a regional aesthetic hardens into iconic scenes of living”
calling to eachother in an intimacy of jokes about the things that can happen in their world
voice:
•the tone
•the timing
•the accent
•the phrasing
•the level of force
•the purposefulness of the way that voice lives in light, with trees, in the potentiality of a laugh
•
consistency of a laugh or an edge
***when the muteness of things metamorphoses into an aesthetic phenomenon*** --> singularities incite it
(an actual physical shadow of a state of being)
sing of something amiss:
•depression
•withdrawal
•indifference
•dysfunction
(my mother in Tehran:) a curtained house reduce the gestural economy of seeing and being seen to an occluded vision in which objects are dark, shadowy outlines with black cores, like a world seen through a ripe cataract آب مروارید -->(the house video project i did ‘city of domes’ 2008 http://www.sinaseifee.com/Cathedral.html was actually about that kind of attunement in my mother's house. i was committed to the description of interiority; my allegiance was inward. watchful consciousness in which one witnesses the procession of inner events of light perception <== a sense of lack. sensous grounding of the inner life)
window: a method of worlding in itself, a node of lines of sociality and mood
curtained house --> sign of something amiss (depression, withdrawal, indifference, dysfunction) but “the actual physical shadow of a state of being that broke the circuit of a *gestural economy of seeing and being seen*”
in the maner of my mother: you don't warm up to stranger, you know who you are talking to, you watch what is going on, you help those in the circle
(Stewart describing how in her town) lamps were strongly favored over overhead lighting, lending texture and specifity to the scenes
a pause at a window --> to check in with the unfolding and pleating of a world pulled in and out through the glass <-- this is not just a practice of looking but a mood*, ruminative or touched, for good or bad
•impulse to venture into a place that pulls watchful bodies out of windows
danger
hassle
inordinate distance
#on getting lost with Janina: “this is an adventure and I am not alone.” (anxious + hervorheben رهسپار شدن)
(with Janina ♥ we experienced) disorientation, displacement, and the experience of getting lost (are foundational sensory modes of living out regionality)
*wondering out: palpably unpredictable and seductive; a specific disorientation
•half-delibe[...]
(101)[...notes/Ajayeb notes.txt]%21.4[...]rked by violence and care
...................................
[Alberti]
we might:
•provide a better understanding
•provoke novel realities/ontologoes (to emerge from material)
•provoke an understanding in the context of the everyday
*(Latour, Whitehead, Law:) archeological entity = ontological entity (by nature) }==> productive of reality
to focus on practices in which all possible elements of the process must be understood as active and creative (--> # equipment list)
*“to take seriously" = to accept at a fundamental level the truth of a claim and to doggedly follow its consequences
(form an ontological and conceptual perspective)
(--> dogs follow consequences)
(indigenous thought is treated as a theoretical discourse on the nature of reality =/= an interesting interpretation of it)--> to take seriously the indigenous metaphysics of multinaturalism [or ajayeb] as a philosophical intervention : to trace out its effects on [our] concepts
multiculturalism: a single objective universe and many cultural interpretations of it
multinaturalism: multiple universes and a single mode of interpretation (Viveiros de Castro)
==> perspective =/= a different “point of view” on (the same way of knowing or seeing) qualitatively different worlds }-->* situated knowledges, #elephant parable
no: no --> de-historicizing effects of imposing psycho-cognitive shamanic models of art
no --> purely cognitive significance (of...)
*miniature: a ritual activity, a grave offering, a sympathetic magic, a capture of the power of the original
--> common stories about how miniatures can be interpreted in archaeology
(ontological research approach)_
scale is utterly important because “careful attention to alternative ontologies of scale introduces new interoretive possibilities for...” (Alberti)
*ontology: the sense of a real, solid world
for example the question of “the substance of the world”, everyone has answered that already (reiterating that which makes sense) ==> concept of real --(invent)--> *cosmology (<-- this is not a relativizing gesture) ==(force)==> production of new concepts and materialities
@Eszter: importance of asking the right questions: unless we do, the answers make no difference (Grosz)
scopes and scales ()--> “dimensionally manifold weave of knowledge worlds” (Haraway + Katie) are at stake in:
•science display
•TV series
•ajayeb
•pet video
•emergent transdisciplinary scholarship
•transmedia commercial apparatuses
•
*with reading/enacting ajayeb what is at stake is the “effectivities in realizing knowledge stories” --> epistemological affects
[*]scale
[...]
(102)[...notes/Ajayeb notes.txt]%22.4[...]heir scale is one of intensity and excessiveness (--> figure-ground relationship between visible/invisible, body/soul)
*perspectivism: all species potentially share a way of knowing with humans. their “essence” or “soul” is human : they see themselves as human and others as animals
*to occupy a body = to have a perspective on the world*
•an intensive difference that carries the human/nonhuman difference to the inside of every existing thing --> there is no a priori reason for everything not being a subject [--> also Sadra]
[*]bodies:
•bundles of affect : collection of affects bundled into an unstable bodily form
•carrying out specific tasks
•sensing the world in particular way
•sharing capacities and habits with others in what keeps a body as it is and maintains its similarity to other bodies in a group
•coincident with subjectivity* --> you need a body to know
--> (particular differentiation of a body:) body ornaments, clothing, sex, and other so-called cultural markings are no different in kind from the so-called natural markers of bodily difference and capacity: ***clothes ~= claws ~= affects*** --> “sign and substance of capacities and dispositions” (Alberti > Hugh-Jones > Viveiros de Castro)
*marking, molding, painting, adorning, clothing, piercing, and otherwise working on body ~=> to fix a body ==> to stabilize an otherwise wildly unpredictable perspective and world*
*body surfaces of spirits and humans are often brilliant and intensely marked* --> excessive corporeality --> potency of the embodied subject: their “scale” [in timespace tey-ol-arz] as efficacious beings, dense with affective capacities, (the body that is marked with tey-ol-arz incites embodied subjects)--> *trap* (operates along scale) [sufi's termporal “scale” (in tey-ol-arz طیالارض) as her/his efficacious being, dense with affective capacities for Attar in Tazkirat al-Awliya (--> also relevant for pit-story #measurement) --> the figure of the moving sufi across scales of spacetime on geo, works as a trap precisely along this scale --> materialization of intensity and excess ==> humanity]
* bodies ~= artefacts : sites of subjectivity *
*soul: the capacity to transform: a matter of chaning bodies
dead --> ancestor
(transformation is an ontological event: “-->”), @Hoda
for Wari to have a soul is a sign of danger, a sign that some transformation (of perspective) is imminent []
ajayeb is full of stories of instability: one's soul is always vulnerable to ontological predation by another spirit or person ==> one's perspective can always change
“correspond” is keyword in working with ontologies : ‘interpretations correspond with stable ontologies’
(this we must take things as -->) ontological =/= analogical (<-- representation of a world, an ego, etc.)
[...]
(103)[...notes/Ajayeb notes.txt]%22.6[...]cation and battles of will, variously constructed and provided with affects and capacities, capable of knowing different things and of inciting different kinds of knowledge through the types of relations they entered into
______________
archaeological material ~= myrtle (=/= marble)
[*]ontology: a theory and experience of what exists
*hylomorphic model of production (underlined by the substance ontology) ~= marble
=/= myrtle
=/= ajayeb's inscribings
a making which assumes that form is inscribed onto passive matter
that pots accrue (انباشتن منتج) meaning through their processes of manufacture and role in social relations
~ form is brought to matter by an agent with a design in mind (Ingold) --> a concept of material culture in which “brute matter” is shaped by cultural agency
traces of action --> skilled means of representing a mental image
~= ‘design’ (as conventionally conceived) : to ‘project’ future states
[*]perspectivist theory: the conception according to which the universe is inhabited by different sorts of persons, human and nonhuman, which apprehend reality from distinct points of view (Viveiros de Castro)
-it suggests that there is no interior space to the body, only superposition of body and soul: the human form is, as it were, the body within the body, the naked primordial body [hayula]--the soul of the body --> infinite superposition of states #tey-ol-arz
--> the body, not the mind (or ‘soul’), is the seat of knowledge, different parts of the body know in quite distinct ways: (loci/organ of knowledge:)
•hand knowledge (meken una)
•eye knowledge (bedu una) (particularly prominent sometimes...)
•ear knowledge (pabinki una)
•liver knowledge (taka una)
•skin knowledge (bitxi una) <-- knowledge of sun, rain and wind is acquired through the h the skin
(painting, ear piercing can also facilitate the absorption of knowledge into the body)
[*]bodies ~= artefacts : sites of subjectivity
•the body is fabricated, just like the pot [Alberti]
•as ‘lived experience’ performs, communicates and extends personhood through inscriptive and representational practices that fully incorporate material culture and the surrounding world. (Joyce)
•people are made: bodies are composite transformations of artefacts from the time of myth* [for example] Wari pay much attention to human bodies to ensure proper growth, which is regarded as a collective responsibility: they are moulded and shaped by kin from foetus through to adult. actions carried out on the body, such as massage, painting and piercing [and negarani of iranian mother] are seen to have profound and lasting effects
•each being is stabilized through acts of care --> what are babies for iranians (and iranian mothers)? {[*]affect: di[...]
(104)[...notes/Ajayeb notes.txt]%22.9[...] human experiences --> usually remains unaltered
(for instance check the TV series Six Feet Under, how David's gay-ness is an intrinsic absolute fact of his body that underpins all his experiences)
we “wear”:
•sex
•aging
•personal feelings
•Iranian, or German, (basically being anything)
•
(basically in all Hollywood imaginings and standard archaeology) artefacts are only assigned secondary agency --> animacy is not considered as inherent attribute of the artefactual *** (Gell)
--✕--> pots as living organisms subject to processes of growth
(Ingold's) ecology of materials is characteristic of work that focuses on the inherent vitality of things (Barad)
*production: an ongoing process that produces both maker and object
(Alberti proposes) a change in focus: (from) *stopped up objects* --(to)--> *leaky things*
in his writing Alberti finishes 3 or 4 times his paragraphs with the same characterization of his field: “chronic instability of a world constantly at risk of transformation”
“if everything can be human, then nothing is human in a clear and distinct way.”
Viveiros de Castro
[*]subjectivity: a condition and outcome of all affective relations =/= a capacity that can be awakened in a seemingly inert thing
=/=?! transference, (is transference an object-oriented account?)
the active nature of materials refers to their recognized capacity to escape form : their untrustworthiness
(a paradime for creative arts:) artifactual production --> animal creativity
(in Amazonia, and) in ajayeb, no distinction is made between thoughts, feelings, body and mind --> thoughts and actions happen in the same ontological space
(Alberti > Viveiros de Castro)
shift from an epistemological to an ontological register in theoretical archaeology
critically ontological: turning insight back on the archaeological project
(in archaeology:) ontology = reality (what there is) / peoples’ claims about reality (a fundamental set of understandings about how the world is) }--Alberti--> one can conceptualize ontology: as a people's “beliefs about” reality / as people's actual ontological commitments (~ people's reality)
Latour's modes of existence: ontological tendencies that exist more or less precariously under the assault of modernization
conversion of ontological questions into epistemological questions ==> deontologizing other peoples’ *ontological commitments* [--> that Goda mistook for ideology]
*problem with pluralizing “reality” is that it might appear to be a form of cultural relativism, (demotion of) “ontology ~= culture (~ cultural beliefs abou[...]
(105)[...notes/Ajayeb notes.txt]%23[...]
(Ingold's) ecology of materials is characteristic of work that focuses on the inherent vitality of things (Barad)
*production: an ongoing process that produces both maker and object
(Alberti proposes) a change in focus: (from) *stopped up objects* --(to)--> *leaky things*
in his writing Alberti finishes 3 or 4 times his paragraphs with the same characterization of his field: “chronic instability of a world constantly at risk of transformation”
“if everything can be human, then nothing is human in a clear and distinct way.”
Viveiros de Castro
[*]subjectivity: a condition and outcome of all affective relations =/= a capacity that can be awakened in a seemingly inert thing
=/=?! transference, (is transference an object-oriented account?)
the active nature of materials refers to their recognized capacity to escape form : their untrustworthiness
(a paradime for creative arts:) artifactual production --> animal creativity
(in Amazonia, and) in ajayeb, no distinction is made between thoughts, feelings, body and mind --> thoughts and actions happen in the same ontological space
(Alberti > Viveiros de Castro)
...................................
shift from an epistemological to an ontological register in theoretical archaeology
critically ontological: turning insight back on the archaeological project
(in archaeology:) ontology = reality (what there is) / peoples’ claims about reality (a fundamental set of understandings about how the world is) }--Alberti--> one can conceptualize ontology: as a people's “beliefs about” reality / as people's actual ontological commitments (~ people's reality)
Latour's modes of existence: ontological tendencies that exist more or less precariously under the assault of modernization
conversion ofion of ontological questions into epistemological questions ==> deontologizing other peoples’ *ontological commitments* [--> that Goda mistook for ideology]
*problem with pluralizing “reality” is that it might appear to be a form of cultural relativism, (demotion of) “ontology ~= culture (~ cultural beliefs about reality =/= reality)” ==back==> cultural construction
anti-Cartesian, relational, and antiontological exceptionalism
[a] Heideggerian idea: *the world we encounter is preinterpretive*
posthuman ~ nonrepresentational ~ realist ~ new materialism
(realism: an ontological approach)
•Latour's network
•Ingold's meshwork (commonality of processes across the ‘life =/= not life’) --> processes ~ becoming ~ growth ~ decay
•Barad's entanglement (relations are primary and relata are a consequence of relating ==dynamics==> intra-action {phenomenon = experiment + measur[...]
(106)[...notes/Ajayeb notes.txt]%23[...](in Amazonia, and) in ajayeb, no distinction is made between thoughts, feelings, body and mind --> thoughts and actions happen in the same ontological space
(Alberti > Viveiros de Castro)
...................................
shift from an epistemological to an ontological register in theoretical archaeology
critically ontological: turning insight back on the archaeological project
(in archaeology:) ontology = reality (what there is) / peoples’ claims about reality (a fundamental set of understandings about how the world is) }--Alberti--> one can conceptualize ontology: as a people's “beliefs about” reality / as people's actual ontological commitments (~ people's reality)
Latour's modes of existence: ontological tendencies that exist more or less precariously under the assault of modernization
conversion of ontological questions into epistemological questions ==> deontologizing other peoples’ *ontological commitments* [--> that Goda mistook for ideology]
*problem with pluralizing “reality” is that it might appear to be a form of cultural relativism, (demotion of) “ontology ~= culture (~ cultural beliefs about reality =/= reality)” ==back==> cultural construction
anti-Cartesian, relational, and antiontological exceptionalism
[a] Heideggerian idea: *the world we encounter is preinterpretive*
posthuman ~ nonrepresentational ~ realist ~ new materialism
(realism: an ontological approach)
•Latour's network
•Ingold's meshwork (commonality of processes across the ‘life =/= not life’) --> processes ~ becoming ~ growth ~ decay
•Barad's entanglement (relations are primary and relata are a consequence of relating ==dynamics==> intra-action {phenomenon = experiment + measuring device + techician + previous results + setting + ...})
•DeLanda's assemblage (how humans and nonhumans produced communities that changed in composition and through time... =/= linguistic model of context)
•
**relational ontology : stronger your “allies” are, the more reality you can claim** [= (Latour's notion of) truth]
[critique of human exceptionalism ==>] open ontology --> contingent categories: phenomena and assemblages are temporary, contingent, and unbounded
flat ontology: one made exclusively of unique, singular individuals, differing in spatio-temporal scale but not in ontological status --symmetry--> *to get at differences without determining what they are in advance* (<-- useful for ajayeb studies)
•archaeological types/objects: reified sets of relations
•job of the archaeologists: establish alternative taxonomies of being
ruin memories
nonrepresentational =/={"world of ideas =/= world of things” ~= the ideas must correspond to a truth demonstrable in the world of things}
[...]
(107)[...notes/Ajayeb notes.txt]%23[...]e nonetheless demonstrable and robust
archaeologist ontological approach: working on “material pasts in the present” ~= ‘how past actually gathers in the present’ =/= “material record = fragmentary evidence of history”
•(material's temporary sensitivity ==>) [*]residue: the idea of memory objects, material entities in which the memory of a moment in time is recorded
(it is precisely the) past --endures-in--> assemblage
interpretive endeavors <--characterize-- extension of the meaning of the social
•ontology as a new interpretive tool
•additive (=/= reconstructive)
Alberti's approach (in ontological equivalence of bodies and pots in anthropomorphic ceramics from northwest Argentina...):
social ontology --> reconstruct the ontologies of past societies [<~~ my work on ajayeb]
ontological archaeology's background in feminism, queer, and phenomenological
approaches ==> interest in the body
influence of the animal turn in archaeology
nonanthropocentric zoological studies
(nomenological explorations of animal representations in Attar and tasavof)
what kinds of beings existed within the social universe of pre-Columbian Andean peoples
(renovated concept of) animism: ethnographic meta-analogy for past ontologies --> models of relationality for archaeologists to interpret material patterning in the archaeological record
investigations of personhood
(building toward a) taxonomy of past ontologies --✕--> ontological critique
(Alberti >) Viveiros de Castro's project: to systemize amerindian thought into a metaphysics such that it can have a reciprocal effect on anthropological thought and “naturalist” or Western metaphysics
ontological realism ==>{
new language attempt to imagine the complex topology of relational realities:
•Latour --> network: things exists as a consequence of the strength of their articulation
•Ingold --> meshwork =/= Aristotelian hylomorphism
•Barad --> entanglement = Quantum physics + queer theory ==> properties belong to the phenomena in question =/= inherent to things
•DeLanda --> assemblage: how humans + nonhumans produced communities that changed in composition and through time in neolithic and bronze age
assemblage --replace--> context
assemblage = phenomena --> temporary, contingent, unbounded
Latourian critique of categories =/= beyond human correlationalism
pluralizing ontology ==> charges of relativism <-- ‘objective knowledge =/= contingent foundations’ }--> nonrepresentational approach =/= over interpretation, abstraction
archeology operates by seeking strong and effective articulations between theories, apparatuses, material remains
[...]
(108)[...notes/Ajayeb notes.txt]%23.2[...]ist” or Western metaphysics
ontological realism ==>{
new language attempt to imagine the complex topology of relational realities:
•Latour --> network: things exists as a consequence of the strength of their articulation
•Ingold --> meshwork =/= Aristotelian hylomorphism
•Barad --> entanglement = Quantum physics + queer theory ==> properties belong to the phenomena in question =/= inherent to things
•DeLanda --> assemblage: how humans + nonhumans produced communities that changed in composition and through time in neolithic and bronze age
assemblage --replace--> context
assemblage = phenomena --> temporary, contingent, unbounded
Latourian critique of categories =/= beyond human correlationalism
pluralizing ontology ==> charges of relativism <-- ‘objective knowledge =/= contingent foundations’ }--> nonrepresentational approach =/= over interpretation, abstraction
archeology operates by seeking strong and effective articulations between theories, apparatuses, material remains
ontological realism (=/= naturalism, constructivist) --> objectivity and truth are contingent, but also demonstrable and robust
@Chloe
material record: an expression of **how past gathers in the present** (=/= fragmentary evidence of history <-- forensic approach)
past continuously unfolding and therefore changing
Alberi --> (social) ontology: a new interpretive tool
additive work (=/= reconstructive)
archeological accounts of other's ontologies
animal turn in archeology --> nonanthropocentric zoological studies
Willerselv
Viveiros de Castro
Amazona --> animism (more than any other anthropological material) has provided modes of relationality to archeologists to interpret material patterning in archeological records --> [*]animism: an ethnographic meta-analogy for past ontologies
•blurring between nature and culture
•relationship with other-than-human agencies (animal, spirit, artifact)
==✕==> ontological critique
Viveiros de Castro --> systemize amerindian thought into a metaphysics ==> to have an reciprocal effect on anthropological thought (western naturalist metaphysics)
reference to a “common world”
new animism ==> ontology becomes another name for culture
Alebrti outlining:
•anthropological project that considers ontology as a critical question productive of conceptual engagement
•work of archeologists who theorize and practice archeology on the basis of indigenous theories
}--> where new animists turn to animism for a source of analogies, critical ontology turns to animism for a source of theory
perspectivism: multiple natures (worlds) +[...]
(110)[...notes/Ajayeb notes.txt]%23.2[...]roduced communities that changed in composition and through time in neolithic and bronze age
assemblage --replace--> context
assemblage = phenomena --> temporary, contingent, unbounded
Latourian critique of categories =/= beyond human correlationalism
pluralizing ontology ==> charges of relativism <-- ‘objective knowledge =/= contingent foundations’ }--> nonrepresentational approach =/= over interpretation, abstraction
archeology operates by seeking strong and effective articulations between theories, apparatuses, material remains
ontological realism (=/= naturalism, constructivist) --> objectivity and truth are contingent, but also demonstrable and robust
@Chloe
material record: an expression of **how past gathers in the present** (=/= fragmentary evidence of history <-- forensic approach)
past continuously unfolding and therefore changing
Alberi --> (social) ontology: a new interpretive tool
additive work (=/= reconstructive)
archeological accounts of other's ontologies
animal turn in archeology --> nonanthropocentric zoological studies
Willerselv
Viveiros de Castro
Amazona --> animism (more than any other anthropological material) has provided modes of relationality to archeologists to interpret material patterning in archeological records --> [*]animism: an ethnographic meta-analogy for past ontologies
•blurring between nature and culture
•relationship with other-than-human agencies (animal, spirit, artifact)
==✕==> ontological critique
Viveiros de Castro --> systemize amerindian thought into a metaphysics ==> to have an reciprocal effect on anthropological thought (western naturalist metaphysics)
reference to a “common world”
new animism ==> ontology becomes anothernother name for culture
Alebrti outlining:
•anthropological project that considers ontology as a critical question productive of conceptual engagement
•work of archeologists who theorize and practice archeology on the basis of indigenous theories
}--> where new animists turn to animism for a source of analogies, critical ontology turns to animism for a source of theory
perspectivism: multiple natures (worlds) + singular culture (way of knowing those worlds) [~ working from *commonality* rather than *alterity*] --> a theoretical bomb =/= analogies based on ethnographic content
spirits experienced as diminutive yet brilliantly decorated or huge and grotesque
the more intense ==> the more body it is
(the promise of thinking through) [*]thing: a nonspecified ontological category that can be “filled” through ethnographic observation that is designed to allow ontological alterity to inform [...]
(111)[...notes/Ajayeb notes.txt]%23.2[...] />
perspectivism: multiple natures (worlds) + singular culture (way of knowing those worlds) [~ working from *commonality* rather than *alterity*] --> a theoretical bomb =/= analogies based on ethnographic content
spirits experienced as diminutive yet brilliantly decorated or huge and grotesque
the more intense ==> the more body it is
(the promise of thinking through) [*]thing: a nonspecified ontological category that can be “filled” through ethnographic observation that is designed to allow ontological alterity to inform its content
recursive anthropology --> alterity: a function of the divergence between ethnographic materials and the assumptions the analyst brings to them
(if) ontology: what is ==> alterity: part of what others say ‘what is’ that does not make sense to us
(the danger of) a new metaontological orthodoxy becoming a immutable metaphysic
archeological alterity: things that do not make sense ontologically (escape traditional frameworks)
archeology's new kind of reflexivity
•openness
•wonder: an intentional naivete, naive empiricism (==> sustain altering + enabling meaning, to be besieged & committed to ---> go to Cinderella =/= moving beyond)
•emphasis on descriptive =/= theoretical
•attentiveness to our embodied responses
(a question of critical ontology in archeology -->) how are we to mobilize & manifest (describe & transform) the new past from things? [<-- my question in my research on ajayeb]
•how i am subjectively involved in the past we investigate
•how i am objectively part of those pasts
the all encompassing (nonlinear) descriptive writings of ancient and antiquarian travelers --> what is encountered imposes itself ==force==> a choice ==> description
kinetic activity + the experience of being in the field
aesthetic attentiveness of bestiaries
pragmatic use of the word ontology in archeology --signal--> the potential world-shifting nature of what is being studied
to be ontological = entirety of the analytical apparatus and what is being studied should be included in the analysis
(caught up in the process:) the object of study + analytical scaffolding + method + analyst
the degree to which an approach is willing to do ontology to itself (investigate its own ontological assumptions)
metaphysical archeology + ontological anthropology --> perspective on reality
(assign things to preexisting conceptual structures =/=) looking for ways things can have an impact on your thinking, concepts, ontology ==> unlocking what is most “of the past” about things
...................................
Alberti
Ingold
correspondence: ([...]
(113)[...notes/Ajayeb notes.txt]%23.3[...]reatures
•Barad --> concepts are literally embodied by the differing physical apparatuses
•
(we need more) art: careful accumulation of skills
21st century historiographic trends in art
artists increasingly *deploy simulacra of archeological practices and motifs* in their work
art practiced as craft (but not all the time) ==allow==> knowledge grow from the insight of being in the folding of life [of infantile grandious fantasy, as well] ~=? anthropology
producing contemporary ruins to draw attention to *the work of the present in the production of the past*
*artists take archeology as muse*
(through borrowing from archeology artists)
•create a kind of intellectual framing
•incorporate archival research
•themes of memory and entropy
•question of absence
•
prosaic nature of archeological research
production of the finds
the way Dion distorts archeological work (allegorizing archeological practice) --Alberti-->
•consequence of sleight of hand
•he is dibbling at, performing being an archeologist
•‘play at’ archeology
=/= Simon Callery
Alberti > Russell
transform archeology from metaphor to allegory --play--> archeology-as-aesthetics through performance [--> risk of undermining and reinforcing art as a subjective practice concerned with only aesthetics and affective]
craft: a model for careful practices and knowing the world =/= artwork: a model for how to break out of disciplinary frames and how to think of the ontology of archeological things [--> what Sennett calls epistemic breaking]
questions for the art:
•what effect is produced?
•how does this effect wrench from its materiality what has not been perceived or sensed before?
--> for archeology same question, from the material that remain from the past in the present
(the traditional task of art:)
•defamiliarization: to estrange our common consciousness and sensations of the world
•place of immanence: to project the coming of something materially new that is latent in our current reality. to *treat facts as events* that are about to come into being
•art is non-conceptual : impacting the nervous system without conceptual mediation --> sensations are monumentalized in the artwork for the future
•
...to treat the material of the past as anticipating something new
(my research and work on bestiary:)
•how can we produce new works that challenge us to think and experience archeological things (ajayeb) in new ways without resort to explanation or interpretation through a process of disarticulation, repurposing, and disruption of archeological artworks with a political intent in mind? [...]
(114)[...notes/Ajayeb notes.txt]%23.5[...]necdotal when it comes to interpretation --> artifacts (for example a neolithic Balkon clay figurine) become symbols for social position ~= allegorizing (=/= speculation)
historical energy (force) of things = something of the past that endures in them
(old and unhelpful definition of) art: impacting nervous system without conceptual mediation (directly impact living bodies) --engender--> material becomings ["art = giving birth"]
--Alberti--> art (and anthropology) need the pre-conceptual: the process of craft (to grasp how concepts make their way into things)
[*]concept: fragment of past world
maker + material ==emerge==> concept
-in artistic research @apass are we dealing with the simulacra of knowledge?
understanding the potters (and artists) who made the ceramics as crafters = understanding them as *intimately connected with a particular world* <-- knowledge of which came through skilled material practice
#feedback
-how does it apply to digital relations?
•practiced caressing of hand over clay forms (~ handling, nurturance) ==> zoomorphic, anthropomorphic bodies (Ingold call it anthropogenic)
•digital interface CG ==> ?
•
-how to read or confront ajayeb bestiary artifacts and think of them as *taking on something of the pre-conceptual labour that went into them*? --> (?how can it) provoke an art-like response [<=~ sleepwalking: no ontological difference between then and now ==> you are confronted with a raw material of affect and concept =/= past artifacts as vehicle for complex belief systems] }==drive==>
•new sensorial experience
•new conceptual work
---> go to description, Stewart
coalescing of language & concept & ...
[*]drawing: (the effect of being) harassed by reality
to be harassed by ajayeb past people animals (struggling in their reality)
---> go to haunted, possession
[*]art: risk of something new
archeology --> intimate knowledge of materials (--> appealing to art, crafter attune to their material)
my lecture-performances = exploring how to make my knowledge present (to myself so it has a chance to be reconsidered) and how things (ajayeb past bestiary telegram animal) affect me and to *allow them to engender their own concepts and meanings*
...................................
(modern western) human: composed of cultural clothing that hides and controls an essentially animal nature =/= (amazonian) animals have a human sociocultural inner aspect that is “disguised” by an ostensibly bestial bodily form -->{ [subjective particularity of spirit and meaning ==>]*multinatural =/= multicultural*[<== objective universality of body and substance] }
-Viveiros [...]
(115)[...notes/Ajayeb notes.txt]%23.6[...]x belief systems] }==drive==>
•new sensorial experience
•new conceptual work
---> go to description, Stewart
coalescing of language & concept & ...
[*]drawing: (the effect of being) harassed by reality
to be harassed by ajayeb past people animals (struggling in their reality)
---> go to haunted, possession
[*]art: risk of something new
archeology --> intimate knowledge of materials (--> appealing to art, crafter attune to their material)
my lecture-performances = exploring how to make my knowledge present (to myself so it has a chance to be reconsidered) and how things (ajayeb past bestiary telegram animal) affect me and to *allow them to engender their own concepts and meanings*
...................................
(modern western) human: composed of cultural clothing that hides and controls an essentially animal nature =/= (amazonian) animals have a human sociocultural inner aspect that is “disguised” by an ostensibly bestial bodily form -->{ [subjective particularity of spirit and meaning ==>]*multinatural =/= multicultural*[<== objective universality of body and substance] }
-Viveiros de Castro's dichotomous argument leaves out other modes of knowing, those that i care and haunt for (and i am claimed by them) in specific mystic muslim theology and eastern bestiary (---> go to Marks)
Amerindian “people” : spiritual unity and a corporeal diversity
possessing a soul ==> having a point of view ==> being a subject
==> event = action
(action =/= expression of intentional states)
[*]object: incompletely interpreted subject
“a muddy waterhole is seen by tapirs as a great ceremonial house”
(objectivist epistemology's) ‘to know' = to desubjectify, to make explicit the subject's partial presence in the object =/= (Amerindian shamanism epistemology's) ‘to know' = to personify, something that is always a someone
-the problem is that only the shaman and some rogue artists know how to personify. i want to personify Viveiros de Castro!)
-his rendition of objectification is insufficient and not specified (in which discipline by who and when how ---> go to Barad)
-[in contemporary performance art: “becoming animal” --> a modality of narcissistic ego-formation]
“perspectives should be kept separate. Only shamans, who are so to speak species-androgynous, can make perspectives communicate, and then only under special, controlled conditions.”
perspectivism: something is a fish only by virtue of someone else whose fish it is
(any) exchange: exchange of perspectives ==> 100 percent relational universe ==> everything is primary fact (-then how would Viveiros de Castro explain deceive and lie? ---> go to Kohn)
[...]
(116)[...notes/Ajayeb notes.txt]%23.7[...]ing that hides and controls an essentially animal nature =/= (amazonian) animals have a human sociocultural inner aspect that is “disguised” by an ostensibly bestial bodily form -->{ [subjective particularity of spirit and meaning ==>]*multinatural =/= multicultural*[<== objective universality of body and substance] }
-Viveiros de Castro's dichotomous argument leaves out other modes of knowing, those that i care and haunt for (and i am claimed by them) in specific mystic muslim theology and eastern bestiary (---> go to Marks)
Amerindian “people” : spiritual unity and a corporeal diversity
possessing a soul ==> having a point of view ==> being a subject
==> event = action
(action =/= expression of intentional states)
[*]object: incompletely interpreted subject
“a muddy waterhole is seen by tapirs as a great ceremonial house”
(objectivist epistemology's) ‘to know' = to desubjectify, to make explicit the subject's partial presence in the object =/= (Amerindian shamanism epistemology's) ‘to know' = to personify, something that is always a someone
-the problem is that only the shaman and some rogue artists know how to personify. i want to personify Viveiros de Castro!)
-his rendition of objectification is insufficient and not specified (in which discipline by who and when how ---> go to Barad)
-[in contemporary performance art: “becoming animal” --> a modality of narcissistic ego-formation]
“perspectives should be kept separate. Only shamans, who are so to speak species-androgynous, can make perspectives communicate, and then only under special, controlled conditions.”
perspectivism: something is a fish only by virtue of someone else whose fish it is
(any) exchange: exchange of perspectives ==> 100 percent relational universe ==> everything is primary fact (-then how would Viveiros de Castro explain deceive and lie? ---> go to Kohn)
multiculturalism --> relativism --> diversity of subjective and partial representations, each striving to grasp an external and unified nature
(different specificity of) bodies ==> perspectives
[*]affect: dispositions or capacities that render the body of each species unique ==> [*]body: assemblage of affects (ways of being) that constitute a habitus, bundle of affects and capacities
**humanity: a moral condition that excludes animals**
human-animal has a physical continuity [==> natural sciences] and a metaphysical discontinuity [==> humanities]
(what would be a *nonanimistic metaphysical continuity* between human-animal and other things? --> we need categorical mistakes and catachresis)
spirit/mind --> distinguisher (of cultures, species, etc.)
body --> connector (of material beings)
(Amerindian) spirit/mind =? reflexive form[...]
(117)[...notes/Ajayeb notes.txt]%23.7[...]a subject
==> event = action
(action =/= expression of intentional states)
[*]object: incompletely interpreted subject
“a muddy waterhole is seen by tapirs as a great ceremonial house”
(objectivist epistemology's) ‘to know' = to desubjectify, to make explicit the subject's partial presence in the object =/= (Amerindian shamanism epistemology's) ‘to know' = to personify, something that is always a someone
-the problem is that only the shaman and some rogue artists know how to personify. i want to personify Viveiros de Castro!)
-his rendition of objectification is insufficient and not specified (in which discipline by who and when how ---> go to Barad)
-[in contemporary performance art: “becoming animal” --> a modality of narcissistic ego-formation]
“perspectives should be kept separate. Only shamans, who are so to speak species-androgynous, can make perspectives communicate, and then only under special, controlled conditions.”
perspectivism: something is a fish only by virtue of someone else whose fish it is
(any) exchange: exchange of perspectives ==> 100 percent relational universe ==> everything is primary fact (-then how would Viveiros de Castro explain deceive and lie? ---> go to Kohn)
multiculturalism --> relativism --> diversity of subjective and partial representations, each striving to grasp an external and unified nature
(different specificity of) bodies ==> perspectives
[*]affect: dispositions or capacities that render the body of each species unique ==> [*]body: assemblage of affects (ways of being) that constitute a habitus, bundle of affects and capacities
**humanity: a moral condition that excludes animals**
human-animal has a physical continuity [==> natural sciences] and a metaphysical discontinuity [==> humanities]
(what would be a *nonanimistic metaphysical continuity* between human-animal and other things? --> we need categorical mistakes and catachresis)
spirit/mind --> distinguisher (of cultures, species, etc.)
body --> connector (of material beings)
(Amerindian) spirit/mind =? reflexive form =/= immaterial inner substance
the neophenomenological appeal to the body as the site of subjective singularity
projects of “embodying” (the spirit) --?--> eliminative materialism
(culture: modern name for Spirit)
integration =/= *interspecific metamorphosis fact of nature* that understands bodies as inherent transformabilities, bodies as the great differentiators
integration cosmology --presume--> singular distinctiveness of minds ==> solipsism[= potentially absolute singularity of minds ==> fear that we will not recognize ourselves in our “own kind”; solipsism: ‘natural similarity of bodies =/=> a real community of sp[...]
(118)[...notes/Ajayeb notes.txt]%23.7[...]
=/= bodily metamorphosis
(a traditional problem in the West:)
*how to connect and universalize*
individual substances are given, while relations have to be made
=/=
(Amerindian problem, and problem of ajayeb:)
*how to separate and particularize*
relations are given, while substances must be defined
transformation ==> nature <=/= creation
transference ==> culture <=/= invention
*culture = acculturation*
*exchange = transformation of a prior exchange event*
*to act = to response*
poiesis (creation/production/invention model of action ==> objectification: question of ‘documentation’ in art) =/= praxis (transformation/exchange/transfer model of action ==> subjectification: question of ‘what is/has changed?’)
story of “we had to steal fire from a divine father”
(god forbid the origin of our abilities be animal or queer)
mythology: a discourse on the given, the innate
myth: that which must be taken for granted
affinity and alliance --> exchange (amerindian)
parenthood --> creation/production (modern western)
-the “exchange” (=/= “parenthood”) that Viveiros de Castro talks about fits seamlessly with capitalism's free exchange of knowledge
warrior/shaman/artist --> conductors of perspectives
relative
relational
enmity: full-blown social relationship, extreme exchange
schema of difference
(Amazonian cosmology:) generic attributive proposition = cannibal proposition
==> self: gift of the other (=/= hylomorphism: an active usually exclusively human subject confronts an inert and naturalized object)
**cosmology (~ the hyphen between nature and society is social) =/= naturalism (~ relations between society and nature are natural)**
we >
we are body-objects in ecological interaction with other body-forces
-question for Viveiros de Castro: what would be then the “exchange” between Amerindian perspectivism and Western naturalism? (not only that “we” should learn from Amerindian perspectivism but) what they can learn from us?
European ontology: unextended thought and extended matter (--> Iron Man)
going from questions of representation --to--> questions of ontology
simplification of ontology (--> objects pacified and silenced) ==> complication of epistemology (--> subjects proliferate and chatter) [--> “discursive practices” and “politics of knowledge” are results of that pacification?]
***someone must be wrong, something has to be explained*** (<--?-- we have never been modern, they has ever been primitive)
(Viveiros de Castro)
formerly, savages mistook (their) representations for (our) reality; now, we mistake (our) representations for ([...]
(119)[...notes/Ajayeb notes.txt]%23.8[...]stion of ‘what is/has changed?’)
story of “we had to steal fire from a divine father”
(god forbid the origin of our abilities be animal or queer)
mythology: a discourse on the given, the innate
myth: that which must be taken for granted
affinity and alliance --> exchange (amerindian)
parenthood --> creation/production (modern western)
-the “exchange” (=/= “parenthood”) that Viveiros de Castro talks about fits seamlessly with capitalism's free exchange of knowledge
warrior/shaman/artist --> conductors of perspectives
relative
relational
enmity: full-blown social relationship, extreme exchange
schema of difference
(Amazonian cosmology:) generic attributive proposition = cannibal proposition
==> self: gift of the other (=/= hylomorphism: an active usually exclusively human subject confronts an inert and naturalized object)
**cosmology (~ the hyphen between nature and society is social) =/= naturalism (~ relations between society and nature are natural)**
we are body-objects in ecological interaction with other body-forces
-question for Viveiros de Castro: what would be then the “exchange” between Amerindian perspectivism and Western naturalism? (not only that “we” should learn from Amerindian perspectivism but) what they can learn from us?
European ontology: unextended thought and extended matter (--> Iron Man)
going from questions of representation --to--> questions of ontology
simplification of ontology (--> objects pacified and silenced) ==> complication of epistemology (--> subjects proliferate and chatter) [--> “discursive practices” and “politics of knowledge” are results of that pacification?]
***someone must be wrong, something has to be explained*** (<--?-- we have never been modern, they has ever been primitive)
(Viveiros de Castro)
formerly, savages mistook (their) representations for (our) reality; now, we mistake (our) representations for (other people's) reality. rumor has it we have even be mistaking (our) representations for (our) reality when we “occidentalize”
*culturalism, relativism, textualism --> reduces reality to representation
*cognitivism, sociobiology, evolutionary psychology --> reduces representation to reality
it has been obvious (for more than seventy-five years) that at the heart of the matter, there is no stuff; only form, only relation
...................................
“ajayeb” a term i use inclusively to examine a living and nonliving ‘historical site’ / ‘heritage web’ in order to learn/talk/speculate about what counts as writing ~= writing technologies ==> production of knowledges
(Katie King's) bits of pastpresent, a to[...]
(120)[...notes/Ajayeb notes.txt]%23.8[...]>
schema of difference
(Amazonian cosmology:) generic attributive proposition = cannibal proposition
==> self: gift of the other (=/= hylomorphism: an active usually exclusively human subject confronts an inert and naturalized object)
**cosmology (~ the hyphen between nature and society is social) =/= naturalism (~ relations between society and nature are natural)**
we are body-objects in ecological interaction with other body-forces
-question for Viveiros de Castro: what would be then the “exchange” between Amerindian perspectivism and Western naturalism? (not only that “we” should learn from Amerindian perspectivism but) what they can learn from us?
European ontology: unextended thought and extended matter (--> Iron Man)
going from questions of representation --to--> questions of ontology
simplification of ontology (--> objects pacified and silenced) ==> complication of epistemology (--> subjects proliferate and chatter) [--> “discursive practices” and “politics of knowledge” are results of that pacification?]
***someone must be wrong, something has to be explained*** (<--?-- we have never been modern, they has ever been primitive)
(Viveiros de Castro)
formerly, savages mistook (their) representations for (our) reality; now, we mistake (our) representations for (other people's) reality. rumor has it we have even be mistaking (our) representations for (our) reality when we “occidentalize”
*culturalism, relativism, textualism --> reduces reality to representation
*cognitivism, sociobiology, evolutionary psychology --> reduces representation to reality
it has been obvious (for more than seventy-five years) that at the heart of the matter, there is no stuff; only form, only relation
...................................
“ajayeb” a term i use inclusively to examine a living and nonliving ‘historical site’ / ‘heritage web’ in order to learn/talk/speculate about what counts as writing ~= writing technologies ==> production of knowledges
(Katie King's) bits of pastpresent, a tool for scale making
~(Weston's) time claims
[*pastpresent: decline epistemologically charged purifications that devout complaints of “presentism” mandate]
-in my research (willing and required to become a beginner) i am asking: why past and present are so easy to separate?
(~~--> how our vision of past and future creates our present?)
==> directions, spinning dynamics,
in a sense my work on ajayeb is a critique of “presentism"[= overvaluing historically and culturally local constructions of the meaning and importance of a particular set of stories and their conditions of production (of “ours”). (for example the “future” story)]
-->? speculative presentisms (Dinshaw's queer historiogra[...]
(121)[...notes/Ajayeb notes.txt]%23.9[...] presumption that we must have a identity & supposition that we discover our identity & the Socratic “know thyself” as a fundamental human urge) we exist with multiple identities invoked differently in different context. subscribed to an imagined “heritage” ready to kill and be killed to save some “essence” (=/= San'an)
sake of the difference, scum and finest of men
(for example “black”: to be confused: once excluded, now technically empowered, a dominant group in the rainbow, but still practically marginalised by the history that created and continues to operate practical exclusion.)
@Iranians: how much of the Other is actually located within me?
“a perfectly permissible aspiration” --into--> “an instrument of war” (Maalouf)
British identity is based on an assumption of authority that makes the world a familiar place, a proper theatre in which to continue being British. #Olearius
exclude the (unsavoury) foreigners <==> romanticised history and frozen tradition
*history as a deliberate human creation ==> acknowledgement of a common past ==> (a difference called) identity [= “our” similarity against “their” difference,] (submerging, barbarising and differentiating itself from another identity) [for example ancient Greece + Rome + Christianity = Europe] ==> monolith ==> conflict and death
•my (jub جوب) gutter photos =/= Tehran's Americanization of the high street.
•my photos of Rima =/= her selfie's merchandised model of individualism
a deep desire for association
various and diverse traditions ==> identity: “the means to synthesise similarity through difference and to see difference as discrete means of expressing basic similarity” (Sardar)
“balance of similarities and differences as a way of locating what it is that makes life worth living and what connects us with the rest of the changing world”
*...continuation of the Enlightenment project of progress through instrumental science. One source of Truth, and one Civilization, continues in its trajectory
garden =/= {North America's arrogance in cosmological proportion as worlded in Hollywood, and science seeing itself as the only manifestation of reality, The Platonic idea that truth is same for everyone}
...................................
[body politics]
Greeks --> body politics --> elaborated images for human society ==> citizen, city
(Haraway on) the junction of natural forces and economic progress in the formative years of capitalist industrialism
(Haraway's emphasize and telling stories about the) union of the political and the physiological
ancient and modern justifications --> differences (seen as natural, given, inescapable ==>) as *moral*
the ‘content’ as well as the soicla function of science --> renderd utopian: (that means) we leave this central, legitimating body of [...]
(122)[...notes/Ajayeb notes.txt]%24.2[...]ent of war” (Maalouf)
British identity is based on an assumption of authority that makes the world a familiar place, a proper theatre in which to continue being British. #Olearius
exclude the (unsavoury) foreigners <==> romanticised history and frozen tradition
*history as a deliberate human creation ==> acknowledgement of a common past ==> (a difference called) identity [= “our” similarity against “their” difference,] (submerging, barbarising and differentiating itself from another identity) [for example ancient Greece + Rome + Christianity = Europe] ==> monolith ==> conflict and death
•my (jub جوب) gutter photos =/= Tehran's Americanization of the high street.
•my photos of Rima =/= her selfie's merchandised model of individualism
a deep desire for association
various and diverse traditions ==> identity: “the means to synthesise similarity through difference and to see difference as discrete means of expressing basic similarity” (Sardar)
“balance of similarities and differences as a way of locating what it is that makes life worth living and what connects us with the rest of the changing world”
*...continuation of the Enlightenment project of progress through instrumental science. One source of Truth, and one Civilization, continues in its trajectory
garden =/= {North America's arrogance in cosmological proportion as worlded in Hollywood, and science seeing itself as the only manifestation of reality, The Platonic idea that truth is same for everyone}
...................................
[body politics]
Greeks --> body politics --> elaborated images for human society ==> citizen, city
(Haraway on) the junction of natural forces and economic progress in the formative years of capitalist industrialism
(Haraway's emphasize and telling stories about the) union of the political and the physiological
ancient and modern justifications --> differences (seen as natural, given, inescapable ==>) as *moral*
the ‘content’ as well as the soicla function of science --> renderd utopian: (that means) we leave this central, legitimating body of skill and knowledge to undermine our efforts
[we must fight with all our power against utopian(~= dystopian) stories of science ~-> accepting that there are natural objects (bodies) separate from social relations] --> (we must refuse) the damaging distinction between pure and applied science & double ideology of firm scientific objectivity and mere personal subjectivity
we have granted science the role of a *fetish*: an object human beings make only to forget their role in creating it
...agreeing that “nature” is our enemy and that we must control our “natural” bodies (by techniques given us by biomedical science) at all costs to enter the hallowed kingdom of the cultural body politic as defi[...]
(123)[...notes/Ajayeb notes.txt]%24.2[...]] similes that produce) juxtaposition of the natural and the artificial, [the vegetal and the made, the tiny and the immense] : (unexpected) collision of elements (in the framing field of thinking) ==means==> to bring energy into language [--> #adjacencies: bringing things, objects, stories, arguments next to each other --> interrupting stories with stories]
ritual of flirtation
sky's deep machinery
“poor girls make themselves fabulous”
“white girl make herself black, at least while she is pretending to be a supreme”
reprofessor
(my work and interest since 2012:) attention and allegiance to a *process of knowing*
(ajayeb.net has interest in reworking the conventions of syntax and of the sentence)
•the experience of ajayeb.net is like watching something leap; scrambled elements, something clicks into place; a stubborn suspension, not quite parsable
◦the experience of ajayeb (mode of description) is like *a sudden event happening so quickly we don't have a name for what we see, cannot identify the motion* (==> animals in ajayeb have many legs and arms)--> [*]motion: the patterning life of energy ~~--> world of forms
(Doty > Cummings:) “rearrangingly” + “become" = rea(be)rran(com)gi(e)ngly
ajayeb = "how everything happens” (based on the ebb and flow of percept + episteme)
(an index finger that) points to the world's ways of happening (in energetic and enigmatic waves of world's coming into [& going out of] being)
*ajayeb moves concepts in like of: the world doesn't necessarily want to be ordered into the linearity and forwardness of text
طلسمهای ایرانی
nefrin نفرین : representative of the (intricacy of) *larger actions of the world*
nefrin-nevisi نفرین نویسی --> (made by the) technologies of their moment
postmodertmodernism's familiar hesitation on the inadequacy of language ==> giving up referentiality =/= my ajayeb
(taking up on moon, for me is about) not going in fear of that which has been looked at again and again. #moon is “deeply compelling and we probably won't ever get done with it”
...somewhere in the neighborhood of a hundred years later
morality of description(?)--> embodying the dilemma and work of the witness
...wheels of thinking turn slowly for some of us
adabiat tosifi ادبیات توصیفی
divisive consciousness (with a certain) degree of removal from the world =/= (we want) *more* language (<-- more we name what we see and do)==?==> a larger and more valuable world
(Roethke:) “when is description mere? never!”
-->
[*]صنعت تضاد san'at-e tazad, polarity: the pull of forces in opposition ==makes==> writing feel alive
[*]project[...]
(124)[...notes/Ajayeb notes.txt]%25.2[...]itness
...wheels of thinking turn slowly for some of us
adabiat tosifi ادبیات توصیفی
divisive consciousness (with a certain) degree of removal from the world =/= (we want) *more* language (<-- more we name what we see and do)==?==> a larger and more valuable world
(Roethke:) “when is description mere? never!”
-->
[*]صنعت تضاد san'at-e tazad, polarity: the pull of forces in opposition ==makes==> writing feel alive
[*]projection: that psychological mechanism by which we turn the world, or other people, or deer (into versions of ourselves) --> it is not a sin; it is our method of operating, our modus operandi (--> “pathetic fallacy”: inevitable perceptual work of the human; “if you are miserable, then the trees look miserable to you”)
[*]qualifiers sefat صفت gheyd (adjectives and adverbs) intended to lend a host of sensory qualities to the sentence; (sometimes too much) adjectival or adverbial flavoring. [#training: remove every adjective and adverb, and see what you have got left --> **there is always a more exact term waiting to be employed**] (Foad's severe economy of means; Janina's allusive, shimmery surfaces delight) ([*]style: a simple way of saying complex things. -Cocteau)
[*]نظم nazm: musicality of poetry, poem's body of sound is its specific particular flesh, sonic texture --> **making the language more markedly like the world** [a trail, pathway through a wood of sounds, an unmistakably specific landscape, loyal to the local]
[*]synesthesia: occasion of excitement, a skein of complicated perception, (sort of a literary technique,) something like a snapshot of the image-making mind at work --> superimposition of both events and of senses (and of scenes?) ==> a consciousness
(aim of many artists:) “to form the sensorium, the sphere of perception in which we dwell” @Hoda =/= (Doty suggests:) it is work to sort them out (what sorts out senses? question @Hoda, she must learn: an accurate rendering of an idiosyncratic process of sensory overlap and association)
[*]لحن tone: special effects, evoking a ‘moment of’ ... intense statement of feeling ==> a concretely descriptive feeling
[*]questions are always a little more trustworty than answers (?) -- sometimes things said do not take the *rhetorical form of a question* [--> in apass i was training to be able to capture those kind of ummarkedly questions] --> something said (described) with room for indeterminacy ///*convex mirror* (Doty's refractive thinking)
[*]فعل verb, the descriptive force of the right (hardworking) verb, a kind of muscular concreteness. sometimes verbs gain descriptive force when other parts of speech are newly cast in active roles
*invocation = directly addressing the thing creates a sense of immediacy and of connection
*thou, with its suggestion of divinity or beloved --> prayer
*hect[...]
(125)[...notes/Ajayeb notes.txt]%25.3[...] an approachoig sound of approaching organism
testing and smelling
insight and sound --> Lili
an aphrodisiac and a chastening reminder: getting sidetracked by grief
“my portion this time”
*art is a house that tries to be haunted* ♥ (Doty > Dickinson)
قافیه به تنگ آمد ghafie tang, (when a choice is) driven more by sonic than by logic
what kind of game is the sea? @Marialena
lap and drag. crag and gleam
(monosyllables --> are we reading nouns or verbs? tough, playful ocean)
syntactical ambiguity disorients
(Khayam's) desire to die into the world (~ to surrender into the life of things)
[title]
*describer's art*
autumn
a kind of logarithn of decay and rekindling
to describe description
a work of advocacy
to go description-hunting in ajayeb
evocation of sense perception (--> a technique that Adventure Times TV series uses)
...................................
Foucault [_bestiary of the imagination]
...precisely because it puts them into categories of their own, the Chinese encyclopedia localizes their [fantastic entities, fabulous animals, polymorphous and demoniacal faces, creatures breathing fire,,] powers of contagion
encyclopedia ==> quality of monstrosity does not affect any real body (=/= lurk)
animals in the non-place of language, meeting in the immaterial sound of the voice pronouncing their enumeration
“Absurdity destroys the ‘and’ of the enumeration by making impossible the ‘in’ where the things enumerated would be divided up.”
the ‘operating table’
a table --> a tabula, “that enables thought to operate upon the entities of our world, to put them in order, to divide them into classes, to group them according to names that designate their similarities and their differences--the table upon which, since the beginning of time, language has intersected space.” (Foucault, The Order of Things)
...................................
*questionable interpretations
#attention
([art/]aesthetics of noticing)--> appreciation of multispecies landscape, making living ecologies
which sectors/fields of art require artist to go out and notice things?
(engage with which) details of the world --> breaking common sense
our mamalian bias:
•predetermined body shape and size
•run toward death (pre-programmed death =/= history) ==> makes us think in terms of set-life courses
}==> allow us to imagine a standard individual outside of history
(Tsing's) history: overlapping tracks and traces and many trajectories of world-making, human and not human
irreversible[...]
(126)[...notes/Ajayeb notes.txt]%25.4[...]>
--reconsider-with-> feral technologies: novel and weedy capacities for materially significant change
invasive artificial intelligence
anthropocene: a multidimensional puzzle structured around complexities and ruptures --> when ways of being & ways of belonging can no longer be studied exclusively
(human-nonhuman-machine)
•who orders the technosphere?
•who inhabits the technosphere?
•
...................................
“unmediated experience” --(signals a danger)--> naive realism (+ its polar opposite: naive subjectivism)
soup operatic
operatic (--> opera)
aporetic (--> aporia)
operative (--> secret agent)
...................................
‘learning’ in biology: (how to overcome X that) its ancestors would have not met
--> stories of ‘trial-and-error’ in animals
the idea of having ‘varying technique’ (closer to human) in regard to biological stasis
how the idea of ‘intelligence’ in animals is construted according to venture capitalism predatory preferences
...................................
mileu --> part of the history of the idea of animal
the living being and its environment, Canguilhem
[mileu: in French “middle,” in the midst of, medium, between, ... set, circle]
(the notion of) *environment* [relentlessly universal and required] --for--> capturing both the experience and existence of living beings
Canguilhem going through the historical stages of the formation of the concept of milieu/environment
-imported into biology in the second half of 18th century from (mechanocal notion) Newton by Lamarck
-later they [1870s Giard, Le Dantec, Houssay, Roule, etc.] take the idea from Lamarck, but they get the word, as an abstract universal term, from Taine
18th century French mechanics ‘milieu’ what Newton understood by ‘fluid’
problem of mechanics:
•(Newtonian:) problem of mechanics: *action at a distance of distinct physical individuals ==> *ether*: fluid medium of action at a distance [--> moon, lunar], continous in air
physics of central forces ==> “environment: a between two centers”
•(Descartes:) collision: the only mode of physical action (‘environment’ has no place in Cartesian physics)
*individuals occupying distinct points in space* --> they cannot act without joing their action [”?!” --> i am very conscious (and suspicious) about that which i feel that i don't understand --> what kind of nununderstander is at work here?]
Newton imported “milieu” into biology
action of an environment
[material racism -->?] (a fluid) strictly defined by its physical properties
•(Lamarck [taking from Newton the *physico-mathematical model of explanation*]:) environment/milieu: set of actions ex[...]
(127)[...notes/Ajayeb notes.txt]%25.6[...] capitalism predatory preferences
...................................
mileu --> part of the history of the idea of animal
the living being and its environment, Canguilhem
[mileu: in French “middle,” in the midst of, medium, between, ... set, circle]
(the notion of) *environment* [relentlessly universal and required] --for--> capturing both the experience and existence of living beings
Canguilhem going through the historical stages of the formation of the concept of milieu/environment
-imported into biology in the second half of 18th century from (mechanocal notion) Newton by Lamarck
-later they [1870s Giard, Le Dantec, Houssay, Roule, etc.] take the idea from Lamarck, but they get the word, as an abstract universal term, from Taine
18th century French mechanics ‘milieu’ what Newton understood by ‘fluid’
problem of mechanics:
•(Newtonian:) problem of mechanics: *action at a distance of distinct physical individuals ==> *ether*: fluid medium of action at a distance [--> moon, lunar], continous in air
physics of central forces ==> “environment: a between two centers”
•(Descartes:) collision: the only mode of physical action (‘environment’ has no place in Cartesian physics)
*individuals occupying distinct points in space* --> they cannot act without joing their action [”?!” --> i am very conscious (and suspicious) about that which i feel that i don't understand --> what kind of nununderstander is at work here?]
Newton imported “milieu” into biology
action of an environment
[material racism -->?] (a fluid) strictly defined by its physical properties
•(Lamarck [taking from Newton the *physico-mathematical model of explanation*]:) environment/milieu: set of actions exerted on the living being from outside, “influencing circumstances”
physico-mathematical model of explanation (of living/dead beings) =/=? psycho-material model of explanation
(what would Machiavelli think of mileu?)
animal ethology, habits of animals describable as distinctive and specific characteristics
epistemology: **historical psychology of knowledge**
[*]historicity: should the fact that two or several leading ideas are combined at a given moment in a single theory be interpreted as the sign that (although they may seem to be quite different when subject of analysis) they ultimately have a common origin whose meaning and often even existence are forgotten when they are considered separately?
(Canguilhem beautifully brings the question of epistemology into his terms)
the *origin* ==commands==> the *meaning* ==commands==> the *use*
Comte's general biological theory of the environment
Comte employing a neologism --> “the fluid in which a body is immersed” (--confirming--> the [...]
(129)[...notes/Ajayeb notes.txt]%25.6[...] they cannot act without joing their action [”?!” --> i am very conscious (and suspicious) about that which i feel that i don't understand --> what kind of nununderstander is at work here?]
Newton imported “milieu” into biology
action of an environment
[material racism -->?] (a fluid) strictly defined by its physical properties
•(Lamarck [taking from Newton the *physico-mathematical model of explanation*]:) environment/milieu: set of actions exerted on the living being from outside, “influencing circumstances”
physico-mathematical model of explanation (of living/dead beings) =/=? psycho-material model of explanation
(what would Machiavelli think of mileu?)
animal ethology, habits of animals describable as distinctive and specific characteristics
epistemology: **historical psychology of knowledge**
[*]historicity: should the fact that two or several leading ideas are combined at a given moment in a single theory be interpreted as the sign that (although they may seem to be quite different when subject of analysis) they ultimately have a common origin whose meaning and often even existence are forgotten when they are considered separately?
(Canguilhem beautifully brings the question of epistemology into his terms)
the *origin* ==commands==> the *meaning* ==commands==> the *use*
Comte's general biological theory of the environment
Comte employing a neologism --> “the fluid in which a body is immersed” (--confirming--> the mechanical origin of the notion,) “the total set of external circumstances necessary for the existence of every organism” [=/= Barad's intra-active model of explanation]
==> (rhetoric of) *dialectical conception of the relations between the organism and the environment* --instances such as “suited/adapted organism” and “favorable environment” [=/=? affordance theory]r />
Comte seeking a guarantee of his dialectical connection in the Newtonian principal of action and reaction:
organism --> variable
environment --> function
theory of the environment in Comte: (strictly mechanistic meaning of the word...) world --to--> man
Comte --> Lamarck: “milieu = circumstances = surrounding environment” ==suggest==> intuition of a *centered or focused formation* --> circle, sphere
***circumstances and surroundings still preserve a symbolic value, but milieu forgoes reference to any other relation other than that of a position forever denied by exteriority --?-->
چو پرگار میشدم...
چو نقطه...
گرد...
now refers to befor, here to its beyond, and so on without cease***
(in iranian poetry) environment: a pure system of relations without supports
*}==> environment: a universal instrument for dissolving *individualized organic synthesis* in the anonymity[...]
(130)[...notes/Ajayeb notes.txt]%25.7[...]oordination of human space in relation with the celectial configuration and movements* [--> Olearius]
}==> Earth [considered as a whole]: (stable support for the) *فراز و نشيب vicissitude of history* --> ‘terrestrial space + its configurations’ : object of geographical, geological, sociological, biological knowledge
(Humboldt) applied a whole system of barometric, thermometric in his investigation. *division of plants* according to different climates ==> “botanical geography” & “zoological geography”
history of the Weltanschauung
*****how Humboldt (and Ritter, [even Simondon does that too]) apply the *category of totality* to their object --> the relations between historical man and the environment ==> *determination of historical relationships*
the relations between the geographical environment and man ==> a spirit
(-->) *doing history*: reading a map, understanding by map the representation of a set of metrical, geodesic, geological, climatological, and descriptive biogeographical data
Loeb + Watson (phototropism in animals):
every movement of the organism in the environment = a movement into which the environment forces the organism ==> **animal = reflex** <-->{Darwinism + Cartesianism ==> behaviorist psychology*}
(Watson:) [*]psychology: program of the analytical investigation of the ‘stimulus-response couple'[= conditions of the living being's adaptation to the environment through the experimental production of relations between stimulation and response] (<-- one of physical determinism) ==> consciousness nullified as illusory
(the living being's situation:) “its being = a conditioning” (--> as artists we still have to deal with this idea or image, it is about the reality the artist receives and what they make of it)
process of reduction:
(ajayeb --to-->) biology --to--> behavior --to--> neurology --to--> energetics (--to--> electronics)
the perfect work of behaviorist psychology: construct man as a machine reacting to machines
Condillac's fable of the statue: in the rose's perfume, the statue is the rose's perfume ==> living organism = respond to sensory stimulation (the physical mileu, light and heat, carbon and oxygen, calcium and gravity)
(Canguilhem asking) where is the living being? <-- Kohn
==> subjects “taking action” =/= objects “in movement”
we see individuals --but--> these are objects
we see centers --but--> these are environments
we see machinists --but--> these are machines
environment of behavior --coincides-with--> geographical environment --coincides-with--> physical environment
“in a human environment, man is obviously subject to a form of determinism, but it is the determinism of artificial creations in which the spirit of invention which calls them int[...]
(136)[...notes/Ajayeb notes.txt]%25.9[...]the geographical environment and man ==> a spirit
(-->) *doing history*: reading a map, understanding by map the representation of a set of metrical, geodesic, geological, climatological, and descriptive biogeographical data
Loeb + Watson (phototropism in animals):
every movement of the organism in the environment = a movement into which the environment forces the organism ==> **animal = reflex** <-->{Darwinism + Cartesianism ==> behaviorist psychology*}
(Watson:) [*]psychology: program of the analytical investigation of the ‘stimulus-response couple'[= conditions of the living being's adaptation to the environment through the experimental production of relations between stimulation and response] (<-- one of physical determinism) ==> consciousness nullified as illusory
(the living being's situation:) “its being = a conditioning” (--> as artists we still have to deal with this idea or image, it is about the reality the artist receives and what they make of it)
process of reduction:
(ajayeb --to-->) biology --to--> behavior --to--> neurology --to--> energetics (--to--> electronics)
the perfect work of behaviorist psychology: construct man as a machine reacting to machines
Condillac's fable of the statue: in the rose's perfume, the statue is the rose's perfume ==> living organism = respond to sensory stimulation (the physical mileu, light and heat, carbon and oxygen, calcium and gravity)
(Canguilhem asking) where is the living being? <-- Kohn
==> subjects “taking action” =/= objects “in movement”
we see individuals --but--> these are objects
we see centers --but--> these are environments
we see machinists --but--> these are machines
environment of behavior --coincides-with--> geographical environment --coincides-with--> physical environment
“in a human environment, man is obviously subject to a form of determinism, but it is the determinism of artificial creations in which the spirit of invention which calls them into existence is alienated.”
*psycho-technique of engineers*
...to grasp the presence in man of his own originality --> @Maarten, Mobed
as an irreducible center of resistance
“man, even when subordinated to the machine, never manages to grasp himself as a machine. his efficiency is greater the more he is aware of his central situation with regard to the mechanisms intended to serve him” [<-- *a bad story (of The Terminator, The 100, The Magicians, etc.)]
(Darwin, Laeb's) pragmatism: generalization of the notion of adaptation to the theory of knowledge
reference of organis movement to the organims itself as essential
(prepared by Kantor, Tolmann's) teleological behaviorism: recognizing the sense and intention of animal movement
[...]
(137)[...notes/Ajayeb notes.txt]%25.9[...] and “influencing circumstances”
(in 18th and start of 19th century:) geographical + astronomical + astrological ==> [*]climate: the changing aspect of the sky + the influence exerted by the sky on the Earth
--> ajayeb-e climate
--> ajayeb-e moon
--> Olearius's anthropogeographical mechanics (<== Newton's celectial mechanics)
[*]geography: (for the Greeks) the projection of the sky on the Earth --establishing--> a correspondence of sky and Earth:
•topographical correspondence --> geometry + cosmography
•hierarchical correspondence --> physics + astrology
(philosophy of the) stoics ==> (Greek) geology ***
[رواقی stoic: deterministic understanding of a universe (overseen by a god and governed by reason), integrity of character (--> walking erect), psychological independence from society, self-control and detachment, indifference to pleasure or pain ==> “clear thinker"]
}---> ***theory of universal sympathy*** [~/=? ajayeb] : vitalist intuition of universal determinism ==> geographical theory of environments (= milieu): biocentric conception of the cosmos (crossed over the Middle Ages to bloom in the Renaissance)
the idea of the cosmos:
(with Copernicus and Kepler:) Earth of living beings and man : the privileged center of reference of the ancient world
**(with Galielo and Descartes -->) two theories:
•a centered qualitative space in which the mi-lieu is a center
•a decentered homogeneous space in which the mi-lieu is an intermediary field
need for expansionist security + requirements of scientific knowledge
Pascal --> we drift over a vast mileu ["we are floating in a medium of vast extent"]
he needs a place to contain him
he needs time to exist --> *durer*
(Pascal's) image of the world as a *finite totality* --> a permanent myth of originally Neo-Platonist mystical thought in which the intuition of the spherical world centered on and by the living being is combined with the already heliocentric cosmology of the Pythagoreans
(Newtonian:)
space --> means of God's omnipresence
ether --> support and medium of forces
*empiricism hides the theological foundations* ==Canguilhem==> the natural philosophy which is the source of the positivist and mechanistic conception of the environment in fact turns out to be supported by the mystical intuition of a sphere of energy whose central action is identically present and effective at every point
a story: the ideal of the objectivity of knowledge requires a *decentring of the view of things* <-- seams normal to any find formed in the mathematical and physical discipline
(Canguilhem > Haldane:) man's specific environment is the world of his perception, that is to say, the field of his pragmatic experience in which his actio[...]
(139)[...notes/Ajayeb notes.txt]%26.1[...]tion of universal determinism ==> geographical theory of environments (= milieu): biocentric conception of the cosmos (crossed over the Middle Ages to bloom in the Renaissance)
the idea of the cosmos:
(with Copernicus and Kepler:) Earth of living beings and man : the privileged center of reference of the ancient world
**(with Galielo and Descartes -->) two theories:
•a centered qualitative space in which the mi-lieu is a center
•a decentered homogeneous space in which the mi-lieu is an intermediary field
need for expansionist security + requirements of scientific knowledge
Pascal --> we drift over a vast mileu ["we are floating in a medium of vast extent"]
he needs a place to contain him
he needs time to exist --> *durer*
(Pascal's) image of the world as a *finite totality* --> a permanent myth of originally Neo-Platonist mystical thought in which the intuition of the spherical world centered on and by the living being is combined with the already heliocentric cosmology of the Pythagoreans
(Newtonian:)
space --> means of God's omnipresence
ether --> support and medium of forces
*empiricism hides the theological foundations* ==Canguilhem==> the natural philosophy which is the source of the positivist and mechanistic conception of the environment in fact turns out to be supported by the mystical intuition of a sphere of energy whose central action is identically present and effective at every point
a story: the ideal of the objectivity of knowledge requires a *decentring of the view of things* <-- seams normal to any find formed in the mathematical and physical discipline
(Canguilhem > Haldane:) man's specific environment is the world of his perception, that is to say, the field of his pragmatic experience in which his actions, orientated and governed by values immanent to tendencies, separate out qualified objects and situate them in relation to each other and all of them in relation to himself (---> go to Barthes's discussion on the notion of operative language/tool)
--> that is why we need a different language to relate to environment
the inhuman environment =/=? ajayeb
kinds of “recognitions” that were established by disqualification of all specific subjectively centered environment [such as ajayeb], including that of man, as vital illusions or errors
*ajayeb = (one of many past) *centers of organization, adaptation, and invention* (now dissolved by science: to dissolve living beings in the anonymity of the mechanical, physical, and chemical environment ==> encompass the man)
(ajayeb's hesitate or) bold undertaking for life
[*]ajayeb's science (using Canguilhem's words): the work of a humanity rooted in life before being enlighted by knowledge, (if) it is a fact in the world at the s[...]
(140)[...notes/Ajayeb notes.txt]%26.1[...]ery point
a story: the ideal of the objectivity of knowledge requires a *decentring of the view of things* <-- seams normal to any find formed in the mathematical and physical discipline
(Canguilhem > Haldane:) man's specific environment is the world of his perception, that is to say, the field of his pragmatic experience in which his actions, orientated and governed by values immanent to tendencies, separate out qualified objects and situate them in relation to each other and all of them in relation to himself (---> go to Barthes's discussion on the notion of operative language/tool)
--> that is why we need a different language to relate to environment
the inhuman environment =/=? ajayeb
kinds of “recognitions” that were established by disqualification of all specific subjectively centered environment [such as ajayeb], including that of man, as vital illusions or errors
*ajayeb = (one of many past) *centers of organization, adaptation, and invention* (now dissolved by science: to dissolve living beings in the anonymity of the mechanical, physical, and chemical environment ==> encompass the man)
(ajayeb's hesitate or) bold undertaking for life
[*]ajayeb's science (using Canguilhem's words): the work of a humanity rooted in life before being enlighted by knowledge, (if) it is a fact in the world at the same time as *a vision of the world* ==> it sustains a permanent and necessary relation with perception [--> Barad] & “a living being is not reducible to a meeting point of influences” [--> Kenney]
(a meaning from the biological and physiological point of view:) *need*: an irreducible and thereby absolute system of reference (for the living being who experiences it)
how to do *reconsideration of meaning* in biological sciences?
...................................
i am torn apart between describing the challenges of life within the ruins created by modernization's vast “improvements” and my own country's revolutionary consciousness to emerge fanatically from those ruins
catachresis استعمال غلط کلمه
a figure of speech in which words are misused from their conventional usages
***to use language out of place*** [~~--> oxymoron]
•Marianne Lien's “homeless salmon”
•Hokkaido's “frontier spirit”
•
(i constantly use catachresis in my own language, the abuse of language in describing things. did the mice “speak,” “wrote”? “The choices we make [of words] matter. Words make worlds.” [creatures] are enacted in the semiotic and material practices we weave through them ==opening==> new grounds for conversation)
world's misplacements
catachresis helps Tsing as she grope for language to describe an impossible program: a program dedicated to confusing disciplinary boundaries and to describing [...]
(142)[...notes/Ajayeb notes.txt]%26.2[...] stay in the prison and study” ...well, maybe i can't
#harem, the question of women confinement (usually at the center of a beautiful dream of order and plenty)
-how can i start and cultivate affection and appreciation for interspecies relations in Tehran today? (--> ways and methods)
-how with my chaotic and extremist iranian freedom-fighter friends we could become allies? (--> network)
-what is my evidences, examples, samples of the lived experience in Tehran? (--> data, stories that stick)
a dichotomy of analysis:
•species found inside human body --> discourse of cohabitation and interdependency
•species found outside human body --> discourse of human impact, management, and control
Engels's just-so story of private property: origin of property was in herds ==> male control of reproduction in human families
cereal domesticated human
in the near east a shift towards gathering multiple small-grain grasses is associated with the 10000 years before domestication
focus on landscape --to--> focus on crops
across Eurasia the rise of state (and their specialised civilization) is associated with the spread of intensive cereal agriculture
(Tsing > Connor)
a political configuration:
states encouraged sedentary, stable farms, family-based households, and guaranteed the forms of family property and inheritance (that drew lines within and between families) ==> both women and grain confined and managed to maximise fertility
--Engels--> interspecies love affair
it was in the 19th century that standardization became itself the “modern standard”
[*]plantation: ordered cropping systems worked by non-owners and arranged for expansion
==>
•deepen domestication
•reintensifying plant dependencies
•forcing fertility
superaboundance of a single crop (without the ‘love’ [connector romance of people, plant, place] that was key in state-endorsed cereal agriculture)
(in plantation) the plants were exotic and labor was coerced slavery
only with **hierarchy and managed antagonism** in place enormous profits (+ complementary poverty) could be produced
plantation produced the wealth and the modus operandi that allowed Europeans to take over the world
(not technologies and resources, rather) *plantation system made the navies, science, and industrialization possible*
taking the alienation of people (from their crops) for granted
==> human subspecies were formulated and enforced : biology came to signify the difference between free “owner” and coerced “labor” --> racial divisions were produced and reproduced in each dowered marriage and inheritance
-poor families needed more labor, particularly where child labor kept many adults alive[...]
(143)[...notes/Ajayeb notes.txt]%26.4[...]odness is qualification for global goodness) ==> other people & other species are judged --> project to improve the world ==> *collateral damage is unfortunate but not inhumane*
urban jungle
jumble of diversity + imperial planners
excessive teams
technique of unmapping, for separating paired projects and effects and places and things. (for example unmap state and capital from diversity places)
•spread obscurity
•to know something from disordered edges (=/= ptoductive edges)
•what grows in the seam (to begin with)
•pleasure of variety beyond the domestic
•how places are differentiated and specific
...................................
Global Futures
(a game of) possibilities of contingent connections
a game that develops our ideas of the productivity--for better or worse--of contingency
a game to appreciate contingent connections [=/= stale and dangerous predictions (==> mithridatism)]
futures of all sorts are forged in the contingencies of strange connections
•foreclosed in the narrow channels of corporate expansion
•clashing state and popular terrorisms
•our best hopes (as well as our inchoate terrors)
*Tsing: “Contingency surrounds us, but we ignore its power to shape the future.”
**europe's secular prophecy's formulaic tropes for encapsulating time**
•most powerful future-making stories have told of the fulfillment of principles of progress and rationality
•driving force of technology will transform society
•ideal of democracy will be progressively encoded in law
=/=
**anti-progress prophecy's formulaic tropes for encapsulating time**
•national genius of a chosen people will blossom
•human nature will reestablish historic gender roles and racial hierarchies
•the essence of ancient civilizations will rise again to vie and clash
}--> There is no room for contingent connections in any of these predictions
(most important story of our time:) *the story of globalization*:
•the world is entering a global era without political or economic rifts
•nation-states and cultures are increasingly irrelevant
•a global menu of consumerdesires and entrepreneurial standards frames identity and sets individual and collective goals
--> since the end of the Cold War:
•global expansion of a few giant corporations
•the great flows of people from one continent to another
•forging of transnational standards for economics and politics
•development of widely spread audiences for once parochial forms of popular culture
--> Global capitalism is not seamless:
•leapfrogging financial crises
•“antiglobalization” politics springing up
•deflating policymakers’ hopes for a smooth tran[...]
(144)[...notes/Ajayeb notes.txt]%26.6[...]rrorisms
•our best hopes (as well as our inchoate terrors)
*Tsing: “Contingency surrounds us, but we ignore its power to shape the future.”
**europe's secular prophecy's formulaic tropes for encapsulating time**
•most powerful future-making stories have told of the fulfillment of principles of progress and rationality
•driving force of technology will transform society
•ideal of democracy will be progressively encoded in law
=/=
**anti-progress prophecy's formulaic tropes for encapsulating time**
•national genius of a chosen people will blossom
•human nature will reestablish historic gender roles and racial hierarchies
•the essence of ancient civilizations will rise again to vie and clash
}--> There is no room for contingent connections in any of these predictions
(most important story of our time:) *the story of globalization*:
•the world is entering a global era without political or economic rifts
•nation-states and cultures are increasingly irrelevant
•a global menu of consumerdesires and entrepreneurial standards frames identity and sets individual and collective goals
--> since the end of the Cold War:
•global expansion of a few giant corporations
•the great flows of people from one continent to another
•forging of transnational standards for economics and politics
•development of widely spread audiences for once parochial forms of popular culture
--> Global capitalism is not seamless:
•leapfrogging financial crises
•“antiglobalization” politics springing up
•deflating policymakers’ hopes for a smooth transition to corporate empire
ultimate fantasy of an *era without politics*
ultimate fantasy of a *more complex evolutionary plan*
=/= contingency & interconnection
principles of (Tsing and Pollman's) Global Futures game:
you tell the story of this coalescence, and if your fellow players accept the story, it makes history: it becomes a part of the world of the game.
the goal is to develop a set of *coalescences* that fulfills a preassigned mission.
whoever tells the best story while completing the mission wins.
you (tell stories in which you) are free to:
•make the world a better place
•hatch a nefarious scheme
•narrate a true story
[*]coalescence: the historical force that arises from a transformative coming together of disparate groups, institutions, or things:
an unexpected connection ==> a “historical force"[= something that might change the world]
(parties might be: groups, institutions, ideas, identities, things, or beings. chili peppers and Thai cuisine; African rice producers and the Carolina coast; astrolabes, compasses, and [...]
(145)[...notes/Ajayeb notes.txt]%26.6[...]•leapfrogging financial crises
•“antiglobalization” politics springing up
•deflating policymakers’ hopes for a smooth transition to corporate empire
ultimate fantasy of an *era without politics*
ultimate fantasy of a *more complex evolutionary plan*
=/= contingency & interconnection
principles of (Tsing and Pollman's) Global Futures game:
you tell the story of this coalescence, and if your fellow players accept the story, it makes history: it becomes a part of the world of the game.
the goal is to develop a set of *coalescences* that fulfills a preassigned mission.
whoever tells the best story while completing the mission wins.
you (tell stories in which you) are free to:
•make the world a better place
•hatch a nefarious scheme
•narrate a true story
[*]coalescence: the historical force that arises from a transformative coming together of disparate groups, institutions, or things:
an unexpected connection ==> a “historical force"[= something that might change the world]
(parties might be: groups, institutions, ideas, identities, things, or beings. chili peppers and Thai cuisine; African rice producers and the Carolina coast; astrolabes, compasses, and plane tables)
[contemplative mode of togetherness: (in Europe) coalescence انعقاد =/= (in Middle East) confluence تلاقى }--> transnationalism =/= internationalism }~-> forms of alliance that are possible and needed that can be created differentially with “trans-” =/= “inter-“]--> *coalescence is not meaningful nor possible in Middle East?*
example:
•not coalescence story: to say that a cat and a goldfinch are both animals. or to imagine a pet store that sells both
•coalescence story: a cat-feeding fad that requires that cats eat nothing but goldfinches to give the cats a sleeker coat, while goldfinches become seriously endangered because of the program <-- *both cats and goldfinches are changed in the encounter*
coalescence can be unintentional, seriously damage collaborator and the world
missions could be:
•create a revolution
•corrupt a nation's government
•use a natural resource to create havoc
•revitalize an ancient philosophy
•
future-making cards:
icons of historical agency
they represent the world through stereotypes and symbols
used as an ideology about X (=/= as the real thing)
eternal essences as natural objects or cultural codes prevent theories to require things to change =/= Global Futures conceptualization of time and change --> ***forms of human and nonhuman possibility imagined within current discussions of politics and culture***
*world power =/= world time*
time --> evolutionary ladder --> progressive[...]
(146)[...notes/Ajayeb notes.txt]%26.7[...]
for Jassem and Mia:
•what is the sign of danger?
•what is the sign of death?
•what is the sign of transformation of perspective (=/= change of perspective)?
•
chronically unstable bodies (--> mesopotamian)
anthropomorphism manifest in distorted corporeal forms and appendages ضميمه
a world conceived of inherently volatile (bodies?) --> site of subjectivity
intentional activation (?) --> affective capacities (in...?)
trap --> operate along scale
...................................
entropy <--> atrophy
•entropy: energy no longer available for doing mechanical work (--> random ~=? violence)
•atrophy: the material, sensory labor of attending to loss, ***labor of looking at damage***
wasting away; withering; decrease in size caused by disuse
the feeling of being in the middle of something dirty, inevitable, watching it unfold
[deculturation: making a culture ‘previous']
(~ the imapct of capitalism/colonialism on indigenous)--> [nightmare image of social entropy] destablizing effects of non-meaning (~ nonanimal Udyr monster) --> (representing as) existential-cultural atrophy
[Cinderella doesn't experience atrophy after insult upon insult =/= Bambi's memory]
transculturalism ~ “seeing oneself in the other”
*language and materiality interact within an unstable locus of historicity* (specific historical conditions) [--> a european model of conviviality]
<== modern globalism --> reinventing of the new common culture /humanism [<==> coalescence: meeting, intermingling of different people and species and cultures and goods --> could be damaging and unintentional, hurting the world: decay, emergent, atrophy, new identities, crisis in language, confusing boundaries, challenges of life,,,]
(origins of bad feeling -->) looking at:
•damaged bodies
•damaged subjectivities
•damaged communities
•damaged relations ==> Udyr monster
•damaged ecologies
•damaged histories ==> insomnia
•
(@Jassem and Mia) is there (only) death at the end of entropy?
sequence of events from the point of view of plague narrative
extermination + determination, laws of identity, repetition
the material despair of a colonial capital modern condition leading in high speed to the entropy of cultural-individual ethics, under the overwhelming weight of tangible misery --(Jassem and Mia)--> cognize the immediate material urgency of the endangered subjectivity
--faceless--
nonanimal --> nonhuman + nonanimal ==> destabilizing effects
with their flexible plasticity, has an issue with appearance --> subjectivity's disassociation from the world
[in no (or which) calculus of assurance are they moving?][...]
(147)[...notes/Ajayeb notes.txt]%27[...] subject [=/= انحرافی]
شخصیت خود محور --> rotating along the axis of ego, tangled subjective schemas with objective reality, talking regardless of the listener [egoist: vampire without self-reflection =/= narcissistic personality]
شخصیت مقایسهای --> comparing?
}=/= (always asking) how do you make a subject of conversation out of what you are concerned with --> make ‘your subjects’ into ‘subjects of conversation’ with others --> موضوع
•غیر قابل حل کردن =/=
•تفکیک کردن
(مطرح کردن به صورت که تکه تکه کرد)
[*]research: problem of entering a culture from outside
points of the lecture:
-a nano-expose
-of kicking off this...
-not dramatically pitched at you
-cartography of collapse and sublime
-coming down or crushing down the watching post
-(disclosures and) promises of frontier technology
-
ghosts of the project:
/poltergeist --> not really capable of knowing different things and different types of relations they are entered into, bad at perspectival communication
/Hamlet's father --> wanting you to remember ~= revenge
/Cinderella --> doesn't show any psychological symptoms (she has no psychology?), she is not the master of anything, not even her name
/ruin --> place of unsettled identities
questions of:
•doom [=/= adjustment, management]: “contamination = end”
•subject surging to bear an affect, subject who goes with the flow in an intoxicated moment
•traumatic realism
•(endangered ==>) survival: fighting for “your right against others”
•less-than ideal livable collaborations
•
•constructing interest (not that ‘you want to know’ --> historically crafted and naturalized modalities of “knowing more”)
•contingent (~ lure, abstraction, fragile [--> they create interested bodies]) =/=? analytical [--> they create disembodied subjects]
[poem can do all of these:]
/proposition --> right/wrong declaratives
/exposition --> systematic explanation
/disposition --> affective orientation ~~> attitude ==> perspectives ==> selves
poet [=/= archivist] can be responsible for the ‘remainders’ --> good at greeting =/= traumatic realism
(1) traumatic realism
(real understood as traumatic:) “shock ==> subject”
a way of figuring that fails to bring the inflicting force (of real) into the symbolic order ==> mime, miming: you bring it into the present literally over and over (re-present)
|
(2) atmospheric attunement
a way of being in the noise
labor-intensive process that stretches across imaginaries [such as travel, house, haunt] --> responding to ” “
actual affects of modes of living brought into being[...]
(148)[...notes/Ajayeb notes.txt]%27.7[...]cting force (of real) into the symbolic order ==> mime, miming: you bring it into the present literally over and over (re-present)
|
(2) atmospheric attunement
a way of being in the noise
labor-intensive process that stretches across imaginaries [such as travel, house, haunt] --> responding to ” “
actual affects of modes of living brought into being
intimacy with a world [visiting families in Alta]
|
(3) phantom arm
“social = present-absent” (=/= Star Trek's interculturalism) (=/= Lacan's subject: proper sense of absence and loss)
connectivity does not require physical contiguity
-force of piled-up phantom limps
-hum of the palce, dormant noise --> worlding of a place [<-- material and sensory labor of attending to it]
-hauntology =/= Archimedean certainty of presence --> a knowing consciousnes
-so, that lost arm/limb (original part of you) could have a chance of becoming companion species, and not a discarded phantom limb forever haunting the amputated you
|
(4) troubled stories
=/= clear-cut good stories about troubles
stories difficult to like:
•dirty, guilty, survivalist udyr? the evil horse? (we need more description of the evil horse)
Cinderella --> (not) the master of your house, of your name, of you
-sometimes it is not you who makes you
...................................
--Morris--> ghost problem --✕--> possbility of a politcal form
contingent politicization and the accidental in the Southeast Asia
theatrical acts of civil disobedience
democracy protestors
conjure the spirits of those who have been killed
political vengeance
(wherever there is) violence in Southeast Asia (even if this violence is merely the
force that possesses machinery) ==> ghosts
~=
(wherever there is) force that would oppose life (even and perhaps especially by resembling it) ==> ghosts
[the doxa of] {(no preparation) premature death / banished by disbelief ==> unhappy ghost, vindictive melancholy}[= *effect of context*]--in-->
•pulp novels
•secular humanist elite literature
•rumor
•folklore
•
(Morris points that) such specters are densest in the places where the accidents of modernity are most like to occur
*the death that is caused by another death*
technologization of life and death, movement and war --> *making one vulnerable to death* <== (often) a function of technology (technologization of life and death, movement and war, etc.)
*ghostliness (in Southeast Asia): an idiom with which to address issues about the difficult delineation of a boundary between the living and the dead* (=/= matter of improper burial)
if the dead cannot join the living, the living can die and thereby mingle with the already d[...]
(149)[...notes/Ajayeb notes.txt]%27.7[...]rrence as having no reason [--causality as a principle of understanding]
accident ~=&==>
•trauma
•condition of possibility of a political opening to the future (one whose form is not determined a priori)
•condition of possibility of en ethical opening to the future (without guarantee)
•
}--Morris--> *accident: the name of a certain kind of freedom*
(it is initially tempting to suggest:) ghosts: symptoms of trauma, particular form of a repetition compulsion, externalized and made public, (untimeliness of an event that robs it of the structure of causality within which it could be more properly interpreted), a form of neurosis =/= Morris's reading of Southeast Asia ghosts
•recognition does not stave off fear
•anxiety does not stave off trauma
reflective interpretation
narrativized interpretation
abstract interpretation
dissociation (in spirit possession) ==> (allows other individuals to witness) the loss of consciousness ==> memory traces of history become legible
(change the focus in trauma studies, a reorientation of perspective:)
missed encounter (~ wound) --to--> poorly anticipated encounter (~ accident)
(Caruth's argument:) **[*]trauma: a discourse that opens up ethical possibilities with its demand for a recognition of the need for historicization (of the relationship between destruction and survival)**
****(Morris as an anthropologist call for analysis of the accidental -->) to better comprehend *how history exceeds individual intentions* + how particular conceptions of history may enable more consequential action on the part of historical agents****
==> (to move from) affective symptoms of an overwhelming experience [@Hoda] --to--> the question of effectivity beyond representation
--> to construe an ethical relation to history--in terms of open relation to futurity [=/= an (impossible) mastery of the past]
every artist researcher should investigate:
•how anxiety is informing you
•how trauma is informing you
the question of the political understood as: (@Femke, OSP)
•the question of contingent factors
•the question of unexpected exposures
•the question of (relatively) unconscious processes
(and not of control)
neoliberal economic logics --> image of massness (=/= consciousness of one's collective interests) ==> condition the possibility of social action (movements characterized by a schema in which exposure to events leads to politicization) <-- an older genre of politicization narrative [~ individuals describe their encounter with social injustice, extreme poverty, or excessive violence and then recount a growing consciousness of the structures that produced them, #Robin Hood]
inadvertent and even accidental convergences ==?==> politica[...]
(150)[...notes/Ajayeb notes.txt]%27.9[...]he forces (that assault and wound human being)
•witchcraft provides neither certitude nor escape from the anxieties that death bears for the living
(the interiority of the other is unknown and unknowable ==>)
[*]witchcraft ==provides==>
•an idiom in which the world's very immunity to explanation is affirmed (often with violent and terrifying consequence)
•figures and narrative forms in which to address (also reproduce) the opacity and ambivalence of sociality
[context:]
the other (like the empty seashell) is unknowable, though we must engage others and seek recognition from them to escape solitude and death [...] in forms of giving and reciprocation that demand generosity but that are also likely to provoke avarice --emerge--> witchcraft: a relentless question about appearances and the problem of knowing what they disclose
doubling of genitalia and mouth in Buli dream imagery
(marriage: to manage witchcraft)
tradition “establishes the ideal format for conviviality” ==ensuring==> sexuality and consumption are made the basis of sociality =/= witchcraft (as a perversion of marriage)
in Buli (against mistranslation or misrecognition of the foreign modern):
•Christian missionization (19th and early 20th century, and again in the 1930s)
•modernist developmentalism and statism under Suharto
•technologization associated with natural resource-based capitalism
}--scenario--> effort to become modern ==> enter an order of truth and knowledge (=/= dissimulation and doubt)
valorization of reciprocity (in Halmahera)
Morris asks: is not the coimbrication of doubt/belief precisely what the discourses of the Enlightenment science, namely knowledge through revelation of what is, promised to replace?
(Bubandt's assumptions in Kant/Morris terms:)
•doubt <== anxiety, fear, suspicion, rage (--> affective dimension)
•doubt <== an incapacity to transcend the aporia that defines the relation between the empirical and the transcendental (--> epistemological dimension)
“I have never seen a cannibal witch” --> anthropology's epistemological conundrum (an a priori postulate) --Kant--> an irreducible impasse between the empirical and the transcendental, of the incapacity of sensory experience (intuition) to provide the basis of absolute knowledge (=/= merely general knowledge)
Foucault --> intuition cannot ground knowledge of the absolute ~=> knowledge of individual human beings and their empirical histories cannot provide knowledge of “the human”
Evans-Pritchard --> witchcraft satisfies the demands for an explanation of the singular event: this death, of this individual, in this moment (not death in general)
~-> for Bubandt, witchcraft: reproduction and valorization of this aporia (between the transcendental and the e[...]
(151)[...notes/Ajayeb notes.txt]%28.4[...]overcome by reassuring one's self of power of the mind ==> reason sets humanity apart and above the physical world
[*]sublime: *internal turmoil and sensuous displeasure is elevated into the delight and superiority of reason* --> humanity's continued progressing
(Shapiro + Gene Ray: ideological function of the aesthetic category of the) sublime within Kant's critical system is anxiously bound up with deep *metaphysical optimism*
formulation of sublime:
•form (space, time, and intensity) of exposure
•the relation between the supersensible (mind) and the sensible (matter)
•orientational movement (from without to within or vice versa)
•political reckoning
*bodily reasoning =/= object (of sublime) held at a distance
*sublimation of toxicity =/= mental mastery (over perceived threats)
*amplify =/= extinguish (the tensions, agitations, dissident potentiality of large-scale hazards)
*coalescing of underrecognized disturbances =/= compensation
*beginning of a confrontation =/= resolution
foil of human triumph: “transforming the worst into the best” <-- not possible anymore
...~->? potentiality of living otherwise (---> go to Tsing's contaminated diversity, Chen's queer toxicity)
...in these spaces where *enduring and knowing* are coterminous, the feeling of a living dead seeped into the margins of life for those with even minimal symptoms
(chemical phenomenology)
molecular cohabitants who physically hold our world together also encourage our unravelling*** [Shapiro] becoming a pupil of the air [Sloterdijk] is to attune to the aerostolized material culture and more-than-human semiotics [Kohn] within which one is immersed
***
chemical sublime (does not merely refigure a form of sublime in philosophical discourse but) poses an alternative **schema of eventfulness** (or call to action)
...................................
[title]
kulturgeist
...................................
Zizek - Organs without Bodies. Deleuze and Consequences
(i am still at the title:) in your efforts to make ‘body without organ’ (the emergent, non-hierarchical, inclusive, flexible, smart, liquid good object) you might end up creating ‘organ without body’ (monstrous, hierarchical, authoritative, soulless, archaic bad object)
functional specificity of organs =/= to release the decoded and deterritorialized flows of [*]desire: a process of production without reference to any exterior agency (--although--> ‘fascism = desire’)]
an example of body without organ is the ‘ocean’ for Marialena
(for Marialena) ocean [~=? fluid women] (an unstratificated, non-coded flow, sex organs sprout everywhere, no organ is constant as regards either function or position) =/= (male fantasies of) armored[...]
(152)[...notes/Ajayeb notes.txt]%29.1[...] extinguish (the tensions, agitations, dissident potentiality of large-scale hazards)
*coalescing of underrecognized disturbances =/= compensation
*beginning of a confrontation =/= resolution
foil of human triumph: “transforming the worst into the best” <-- not possible anymore
...~->? potentiality of living otherwise (---> go to Tsing's contaminated diversity, Chen's queer toxicity)
...in these spaces where *enduring and knowing* are coterminous, the feeling of a living dead seeped into the margins of life for those with even minimal symptoms
(chemical phenomenology)
molecular cohabitants who physically hold our world together also encourage our unravelling*** [Shapiro] becoming a pupil of the air [Sloterdijk] is to attune to the aerostolized material culture and more-than-human semiotics [Kohn] within which one is immersed
***
chemical sublime (does not merely refigure a form of sublime in philosophical discourse but) poses an alternative **schema of eventfulness** (or call to action)
...................................
[title]
kulturgeist
...................................
Zizek - Organs without Bodies. Deleuze and Consequences
(i am still at the title:) in your efforts to make ‘body without organ’ (the emergent, non-hierarchical, inclusive, flexible, smart, liquid good object) you might end up creating ‘organ without body’ (monstrous, hierarchical, authoritative, soulless, archaic bad object)
functional specificity of organs =/= to release the decoded and deterritorialized flows of [*]desire: a process of production without reference to any exterior agency (--although--> ‘fascism = desire’)]
an example of body without organ is the ‘ocean’ for Marialena
(for Marialena) ocean [~=? fluid women] (an unstratificated, non-coded flow, sex organs sprout everywhere, no organ is constant as regards either function or position) =/= (male fantasies of) armored body
(Deleuze and Guattari suggest) dismantling of the organism (~ molar organic body) ==>
•hypochondriac body (suffering from imaginary symptoms)
•paranoid body
•schizo body
•drugged body
•masochist body <-- my favourite
•
}--> these are all about the body from the point of view of its *potential* [=/=? method]
}--> we are at (an anthropological / psychoanalytic discourse of) excess and transgression --Artaud-->{ organs: functional articulations forced on the body }==> separation, determination, representation
body without organ =/= body image http://ajayeb.net/?q=body+image
-what feminist theory has to say about that? --Irigaray--> is not the body without organs women's own historical condition?
...the machinic, the inorganic, as well as the notions of loss of self, dispers[...]
(153)[...notes/Ajayeb notes.txt]%29.1[...]erential (=/= referential) --> syntagmatic (word associations)}
and: [*]the increasing difficulty to ask questions (as a result of the constant increase in the specialization of the knowledges --> science) {propositions in discursive systems, (a “task” that) proceeds with a plane of reference --> paradigmatic (a worldview) ==>? to *confront chaos* ~= to provide chaos with reference points [<-- artists need to learn this]}****
(my work in lecture-performance: to provide chaos with reference points)
Barad, Stengers, <== stable foundations of physics had broken up and it is time for science to become philosophical
science becomes philosophical philosophy becomes artistic art becomes anthropological anthropology becomes poetic poetry becomes biological biology becomes archaeological archaeology becomes speculative speculation becomes scientific science becomes aesthetic aesthetics becomes adventurous adventure becomes rigorous rigor becomes Iranian Iran becomes German Germany becomes Arabic Arab becomes Egyptian Egypt becomes animalistic animal becomes fabulous fable becomes political politics becomes...
...................................
(Baxstrom + Meyers highlight a productive gap between intent & outcome in) Christensen making a case of witchcraft (in his pioneering, bizarre, and lavish project of Häxan):
•misidentified nervous disease
•incompatibility of superstition and religious fanaticism with modernity and science
•bringing “errors of belief” in the 15th and 16th centuries into our view
living cinematic tableau, Häxan's excess =/= socially constrained thinking, discursive mode of analysis
Christensen's thesis concerned/gripped with abnormalities, events, and causes ==provide==> diagnosis
(like Favret-Saada) he was an un-witcher at once caught & catching
witch =? epiphenomenon
(to bring the ajayeb to life “objectively” is nonsense)
[Häxan = spectacle + argument ==> *to make nature speak*] drove efforts to locate & combat witches, and it served to shape similar aporias between *sense & distance* imbricated in:
•the invention of modern hysteria in the 19th century
•the “discovery” of the “native's point of view” by anthropologists in the early 20th century
for Christensen: “witchcraft = unrecognized manifestations of clinical hysteria and psychosis”
excessiveness of Häxan's reenactment --> construct the witch's material, invisible, mobile force
(Häxan's objectivity) had no expectation that the real will simply “speak for itself”
Häxan's reception in the 1920s --> to energize a negative, conceptually dogmatic discourse that formed and hardened cinematic taxonomies [particularly the division between “documentary” (nonfiction) and “feature” (fictional) films]
experimentation + evidence[...]
(154)[...notes/Ajayeb notes.txt]%29.3[...]es fabulous fable becomes political politics becomes...
...................................
(Baxstrom + Meyers highlight a productive gap between intent & outcome in) Christensen making a case of witchcraft (in his pioneering, bizarre, and lavish project of Häxan):
•misidentified nervous disease
•incompatibility of superstition and religious fanaticism with modernity and science
•bringing “errors of belief” in the 15th and 16th centuries into our view
living cinematic tableau, Häxan's excess =/= socially constrained thinking, discursive mode of analysis
Christensen's thesis concerned/gripped with abnormalities, events, and causes ==provide==> diagnosis
(like Favret-Saada) he was an un-witcher at once caught & catching
witch =? epiphenomenon
(to bring the ajayeb to life “objectively” is nonsense)
[Häxan = spectacle + argument ==> *to make nature speak*] drove efforts to locate & combat witches, and it served to shape similar aporias between *sense & distance* imbricated in:
•the invention of modern hysteria in the 19th century
•the “discovery” of the “native's point of view” by anthropologists in the early 20th century
for Christensen: “witchcraft = unrecognized manifestations of clinical hysteria and psychosis”
excessiveness of Häxan's reenactment --> construct the witch's material, invisible, mobile force
(Häxan's objectivity) had no expectation that the real will simply “speak for itself”
Häxan's reception in the 1920s --> to energize a negative, conceptually dogmatic discourse that formed and hardened cinematic taxonomies [particularly the division between “documentary” (nonfiction) and “feature” (fictional) films]
experimentation + evidence making
sexual intercourse, cannibalism, cauldron --solemnize--> pact with the devil
evidentiary thinking
elaborated visualization of the witch stereotype
--> complex nature of *sensual explorations of the flesh* through masochism and exorcism
demonic influence
genres of transfiguration and metamorphosis
Christensen shows how those who were once identified as witches are now the objects of medical and social concern in modern life --> shows the potency of her various forms over time
--> Baxstrom + Meyers
(my work on ajayeb is based on that) [there is a largely] unacknowledged historical tendency and predisposition within the human sciences with roots in much older practices of:
•defining social facts
•discovery, interpretation, production of the real itself
[such as bestiary]
method that allows the researcher to sense
interpret and master forces that appear to be nonsensical (yet held to be present: held to be essential [...]
(156)[...notes/Ajayeb notes.txt]%29.3[...] drove efforts to locate & combat witches, and it served to shape similar aporias between *sense & distance* imbricated in:
•the invention of modern hysteria in the 19th century
•the “discovery” of the “native's point of view” by anthropologists in the early 20th century
for Christensen: “witchcraft = unrecognized manifestations of clinical hysteria and psychosis”
excessiveness of Häxan's reenactment --> construct the witch's material, invisible, mobile force
(Häxan's objectivity) had no expectation that the real will simply “speak for itself”
Häxan's reception in the 1920s --> to energize a negative, conceptually dogmatic discourse that formed and hardened cinematic taxonomies [particularly the division between “documentary” (nonfiction) and “feature” (fictional) films]
experimentation + evidence making
sexual intercourse, cannibalism, cauldron --solemnize--> pact with the devil
evidentiary thinking
elaborated visualization of the witch stereotype
--> complex nature of *sensual explorations of the flesh* through masochism and exorcism
demonic influence
genres of transfiguration and metamorphosis
Christensen shows how those who were once identified as witches are now the objects of medical and social concern in modern life --> shows the potency of her various forms over time
--> Baxstrom + Meyers
(my work on ajayeb is based on that) [there is a largely] unacknowledged historical tendency and predisposition within the human sciences with roots in much older practices of:
•defining social facts
•discovery, interpretation, production of the real itself
[such as bestiary]
method that allows the researcher to sense
interpret and master forces that appear to be nonsensical (yet held to be present: held to be essential to al to the reality of everyday social life) --> an epistemological concern
privileged space of the irrational in medical discourses in 19th century: (Jonathan Strauss -->) irrationality (nonsense) was a legitimizing force for medicine in that the very incomprehensibility of the mad created a mysterious and extra-social language that the rising medical profession could adapt to its own purposes
“nonsense” of “the native” [--> my start-up engine in Islam lecture series, a privileged site of mysterious incomprehensibility allowed me to to form the methodological basis for a fieldwork for unknown forces of irrational life in distant societies...]
*anthropology: (a distinct human science from the desire to credibly) master nonsense*
(Baxstrom + Meyers)
anthropologists claiming to have assumed the “point of view” of another (~ fieldworker must achieve the cultivated sensed point of view of another) --> distillation of method &[...]
(157)[...notes/Ajayeb notes.txt]%29.3[...]sense” of “the native” [--> my start-up engine in Islam lecture series, a privileged site of mysterious incomprehensibility allowed me to to form the methodological basis for a fieldwork for unknown forces of irrational life in distant societies...]
*anthropology: (a distinct human science from the desire to credibly) master nonsense*
(Baxstrom + Meyers)
anthropologists claiming to have assumed the “point of view” of another (~ fieldworker must achieve the cultivated sensed point of view of another) --> distillation of method & disposition (?) <-- when confronted with the question “who are you?” and “what do you do?”
(according to Malinowski: this) privileged relation to the unknown must emerge through the ability to test what is asserted to be real --> a series of subjective trials subsumed within the rubric of “fieldwork”
*presumptions:
•experiential disposition of the analyst ==> understanding of a phenomenon other wise held to be imaginary and fictional
•witnessing and testimony ==> evidence as to the reality beyond the direct experience of the researcher
([Malinowski updated and secularized a much older epistemology of] Luther:) faith = a commitment to the representation of a truth --> Western Christianity's own efforts to discern truth and the nature of the world
proliferation of witches in 15th century Europe
reassuring relief for the pious believer: force Satan (and his followers) from the shadows through an interpretive expertise over the concrete secondary manifestations of God's reality --✕--> (most had no luxury to imagine) *the embrace of life that the devil urges in binary opposition to that of the good*
--> Devil interfering with the most intimate communications with the Divine
-how does one really know who is speaking when prayer is returned?
[for] the demonologists of the 15th and 16th century --> “God must exist because Satan is right in front of me!” : reality of witches ==> Satan
Institoris, Sprenger, Johannes Nider,
the name of the witch ~=> sacrilegious and inhuman deeds (subject to verification)
*inquisitors believed that what was reported to them was possible* (still they desired proof) <== interweaving of learned demonology into the fabric of a dominant theology (<-- sovereignty of God ratified primarily through the worldly evidence of Satan) + invisibility of the spiritual world was expressed as an essential given
{for the inquisitor (witch hunter) it was never enough to simply “believe” <==> a narrative must be produced that at least partially satisfied the demands of evidence}--> *interrogation under torture = an experimental form of knowing in crisis*
truth value of a nonsensical confession made sensible --> human belief, action, and social practices
ethnographic style of early French ethnographers[...]
(158)[...notes/Ajayeb notes.txt]%29.4[...]y through the worldly evidence of Satan) + invisibility of the spiritual world was expressed as an essential given
{for the inquisitor (witch hunter) it was never enough to simply “believe” <==> a narrative must be produced that at least partially satisfied the demands of evidence}--> *interrogation under torture = an experimental form of knowing in crisis*
truth value of a nonsensical confession made sensible --> human belief, action, and social practices
ethnographic style of early French ethnographers --> **learning truth from lie** was essential to representing the “primitive” reality in order to interpret it in its true picture
-Marcel Griaule's approach to fieldwork: “The crime is the fact, the guilty party the interlocutor, and accomplices are all the members of this society. [...]the abundance of pieces of evidence serving to convict appear to facilitate the inquest, but in reality they guide it into labyrinths--labyrinths that are often organized. [...]The inquest must be treated like a strategic operation.”
--> nonsense to be mastered had shifted from the demonic, incredible forces at play for the inquisitor to the misguided tall tales of the native interlocutor [--> same mistake that Federici does in her book Caliban and the Witch. Federici, in search of the manifestations of misogyny, aggressively frames the scene of a feminist encounter with witch-hunt as a kind of antagonistic trial of social organization of the Middle Ages in transition to early capitalism... a mode of attention that is equally didactic and forensic as the witch inquisitors]
recognition of the struggle that lay at the heart of raising testimony to the status of the “really real” --Avital--> Griaule aggressively frames the scene of ethnographic encounter itself as a kind of antagonistic trial (whereby the ghosts and gods of the natives are forced out of the shadows and made concretely apparent to the senses of the anthropologist)
*fieldwork ==> knowledge of hauntings that is itself haunted*
imaginative result of “I-witnessing”
*paradoxical necessity of an expressive element within an objective test in relation to what would other wise be nonsense* is evident in many of the examples of 16th century visual culture --> ajayeb bestiary
trial by ordeal
(illustrated in Eduard Fuchs)
the case: if the woman floats she is clearly able to contravene the nature and is therefore a witch or heretic; if she sinks, she has made no such pact with Satan
-procedural expertise --> trial by water here functions as *experiment as much as a punishment* designed to reveal an other wise invisible truth
testimony + experimental results + expert inquisitorial interpretation ==> early version of the ‘case study’ (synthesized as evidence in service of accounting for variation that exceeded general laws regarding relations and [...]
(159)[...notes/Ajayeb notes.txt]%29.5[...] by ordeal
(illustrated in Eduard Fuchs)
the case: if the woman floats she is clearly able to contravene the nature and is therefore a witch or heretic; if she sinks, she has made no such pact with Satan
-procedural expertise --> trial by water here functions as *experiment as much as a punishment* designed to reveal an other wise invisible truth
testimony + experimental results + expert inquisitorial interpretation ==> early version of the ‘case study’ (synthesized as evidence in service of accounting for variation that exceeded general laws regarding relations and phenomenon in the world)
Baxstrom + Meyers
(ajayeb's) individual cases: an effective strategy in providing analytic (and empirical) purchase for phenomenon that were other wise invisible to even the discerning eye of the expert <-- **to move away from a reliance on metaphysics**
**medicalization of the invisible**
possession
>
set the stage for the explicit medicalization of the mobile invisible forces that experts had been struggling to master, explain, and take measures against --> a new mode that was equally *didactic and forensic* (as the theological frameworks deployed by inquisitors and the exorcise of demons by Church)
witchcraft, faith healing, and demonic possession
Bibliotheque diabolique --> case studies to demonstrate the precariousness of misrepresentation and the consequences of ignorance ~= investigations collected by Charcot and his students in their studies of hysteria
•clarifying the link between witchcraft and hysteria
*witch hunting and the exorcism of spirits in the 16th century (--> antiquated forms of inquiry) ~=?! clinical studies of nervous illness in the 19th century --> conceptual scaffolding of the emergent science*:
•fascination with the secondary visible effects of primary invisible forces
•long-term labor of social interpretation that required the mutation of old categories and the creation of new ones
==> “witch = misdiagnosed”
epilepsy, the sacred disease, erroneously perceived as resulting from hostile magic
=/= hysteria (hold a special place in the moral imaginary)
the special susceptibility of women to witchcraft mirrored the “feminine weakness” associated with the hysteric, exacerbated by low social status
-in countless accounts of possession, we find descriptions of demons speaking through the mouths of girls
[Baxstrom + Meyers =/= Federici's flat analysis of witch hunt as the tool of subjugation of the local population or of woman by men]
tableau vivant --into--> tableau clinique --into--> tableau critique
hysterical reliving of the original symptom --> reframed trauma: an attempt to suspend the two temporalities (real and reimagined) in the same image
@Hoda
one element of[...]
(160)[...notes/Ajayeb notes.txt]%29.6[...]tableau vivant --into--> tableau clinique --into--> tableau critique
hysterical reliving of the original symptom --> reframed trauma: an attempt to suspend the two temporalities (real and reimagined) in the same image
@Hoda
one element of fascination with hysteria was its “look” --> hysteria's aesthetic link to forms of possession
possession --> aneasthesias, amnesias, subconscious acts, somnambulisms, fixed ideas
a scaffolding: conceptually arranged chasm between outer and inner states ==>
•exorcists building on the techniques of inquisitors and witch hunters --> possession acts as the bridge across this chasm
•neurologists and psychologists construct the same
--✕--> (Malinowski's) anthropologists: fieldworkers as truth-tellers returning from the dark corners of the real (the witches are no longer explicitly the target of the inquiry)
Häxan's real object: the specter of sheer nonsense
hunt (even in objective scientific mastery) --> fueled by a desire operationalized in a method of being close enough to something to sense it
...................................
(?every time we have to) show how *the word (that we are using) relates to meaning*
Christensen makes every effort to craft a witch that is real to us : ontological fluidity of a cinematic image ==> “Häxan = word + image + thing”
metoposcopy: the expression of reasoning was to be found on the face, (dating back to Girolamo Cardano and the Renaissance) the operation of reason as the weaving together of images in the mind --> a proto-cinematic theory of the relation between image and thought if ever there was one
•respectable scholar indexes himself through his sources
•authoritarian first-person tenor --> instrumentally impersonal tenor
•establishing the X as a chapter within a much longer constellation of practices, discourses, traditions, and institutions
Kieckhefer --> how the long history of practical natural magic was enfolded into the specificity of European witchcraft in the late Middle Ages
Christ in Limbo --> Christensen's parallel editing ==> moving representation of a terra-centered universe <~~ elaborate wonders found in baroque wunderkammer (meticulously assembled by the German elite)
Renaissance Hermeticism:
writings of Hermes Trimesgistus ~=> foundation for:
•Ficino's relatively mild natural magic
•Pico della Mirandola's Christian Cabalist
•Agrippa's Christian magus
•Tommaso Campanella's (1568–1639) utopian City of the Sun
•Bruno's full-blown Hermetic–Cabalist (through the power of astrology and magic to bypass the Church altogether)
•
...rippling effects of the Hermetic–Cabalist tradition -->
•scrupulously mathematical astrology of Girolamo Cardano
•[...]
(162)[...notes/Ajayeb notes.txt]%29.7[...]citly the target of the inquiry)
Häxan's real object: the specter of sheer nonsense
hunt (even in objective scientific mastery) --> fueled by a desire operationalized in a method of being close enough to something to sense it
...................................
(?every time we have to) show how *the word (that we are using) relates to meaning*
Christensen makes every effort to craft a witch that is real to us : ontological fluidity of a cinematic image ==> “Häxan = word + image + thing”
metoposcopy: the expression of reasoning was to be found on the face, (dating back to Girolamo Cardano and the Renaissance) the operation of reason as the weaving together of images in the mind --> a proto-cinematic theory of the relation between image and thought if ever there was one
•respectable scholar indexes himself through his sources
•authoritarian first-person tenor --> instrumentally impersonal tenor
◾establishing the X as a chapter within a much longer constellation of practices, discourses, traditions, and institutions
Kieckhefer --> how the long history of practical natural magic was enfolded into the specificity of European witchcraft in the late Middle Ages
Christ in Limbo --> Christensen's parallel editing ==> moving representation of a terra-centered universe <~~ elaborate wonders found in baroque wunderkammer (meticulously assembled by the German elite)
Renaissance Hermeticism:
writings of Hermes Trimesgistus ~=> foundation for:
•Ficino's relatively mild natural magic
•Pico della Mirandola's Christian Cabalist
•Agrippa's Christian magus
•Tommaso Campanella's (1568–1639) utopian City of the Sun
•Bruno's full-blown Hermetic–Cabalist (through the power of astrology and magic to bypass the Church altogether)
•
...rippling effects of the Hermetic–Cabalist tradition -->
•scrupulously mathematical astrology of Girolamo Cardano
•the rigorously empirical studies of the natural world demanded by Bruno's attempts to operate as a magus
}==> (paved the way for) science of Newton and Copernicus --> a new metaphysics to emerge
attacks on Renaissance magic and the Hermetic–Cabalist tradition (that authorized witch) ==> anti-witch treatises
(case of Giordano Bruno's execution --> Hermetic magic and Cabalism) how in the 16th century: “superstition = crime”
(Christensen attributing) --> Hortus deliciarum, a largely cohesive image of hell to a period when the nature of hell's location and “topography” was a subject of fierce theological debate
-he strategically ignores debates and alternate conceptions of damnation that existed in the 15th and 16th centuries in Europe
[that which you choose] works to amplify affect more than further analysis (-->[...]
(164)[...notes/Ajayeb notes.txt]%29.7[...] of the Somme (1916) and With Our Heroes at the Somme (Bei unseren Helden an der Somme, 1917)
(Baxstrom + Meyers) question of mimesis
-what is the relation between a fragmentary visual artifact drawn “from life” and the truth value of any such fragments?
-what sorts of filmmaking practices can felicitously mimic life as such?
[for example in Curtis's In the Land of the War Canoes] status of reenactment ==> prevailing standards of expressing the real
--later --> crypto-structuralist origin myth that falsely represented what “documentary” meant to pre-Griersonian filmmakers ==> “realist” Lumiere =/= the “fanciful” Melies
}--> *gap between witnessing and the real* in Europe (this question of evidence occupied inquisitors and theologians long before the invention of cinema)
preparing viewers for the “diegetic absorption”
(telling of a story by a narrator) diegesis =/= mimesis
the strategy of “reimaging” is methodological and intentional (in the opening minutes of the film Häxan) --> (in European terms, for a very long time:) “knowledge = recitations of the known”
+ creation of new images --> constituting its own evidence for what is at stake
(Christensen designating) **techniques of presentation rather than simple content**
****the “truth” gained by the reproduction of archival images**** <==through== their mobility in the context of their new use
--> (similar to Farocki) Christensen empties out such visual artifacts, expressing through their preestablished frame a meaning that was hidden and resisted
(Baxstrom + Meyers carefully treating the) methodological element of Christensen's image-making practices --in--> Häxan's depiction of the violent moral disorder of the Wild Ride of the witches to their Sabbats
(16th century) Wild Ride: a standard element of both demonolomonological and popular literary accounts of the activities of witches, folding:
•older legends of wild hunters
•restless travels of the dead at night
•tales of the Furious Horde (a super natural band that was not originally associated with witchcraft)
•twisted chaos of the deep forest
Canon Episcopi regarding the power of demonic illusion to deceive women into imagining that they could travel great distances at night, often in the company of the goddess Diana
}--> conjoining of witch image to demonological discourse [<-- an empirically verifiable invention in the late medieval period and the Renaissance]
*the oscillating value of the non-fictive* (of its discrete artifacts)
hybrid human–animal creatures with each “natural” species being traceable within the complete appearance of the demonic creature
(coming into contemporary performance art -->) figures from antiquity:
•Saturn[...]
(186)[...notes/Ajayeb notes.txt]%29.8[...]ging” is methodological and intentional (in the opening minutes of the film Häxan) --> (in European terms, for a very long time:) “knowledge = recitations of the known”
+ creation of new images --> constituting its own evidence for what is at stake
(Christensen designating) **techniques of presentation rather than simple content**
****the “truth” gained by the reproduction of archival images**** <==through== their mobility in the context of their new use
--> (similar to Farocki) Christensen empties out such visual artifacts, expressing through their preestablished frame a meaning that was hidden and resisted
(Baxstrom + Meyers carefully treating the) methodological element of Christensen's image-making practices --in--> Häxan's depiction of the violent moral disorder of the Wild Ride of the witches to their Sabbats
(16th century) Wild Ride: a standard element of both demonological and popular literary accounts of the activities of witches, folding:
•older legends of wild hunters
•restless travels of the dead at night
•tales of the Furious Horde (a super natural band that was not originally associated with witchcraft)
•twisted chaos of the deep forest
Canon Episcopi regarding the power of demonic illusion to deceive women into imagining that they could travel great distances at night, often in the company of the goddess Diana
}--> conjoining of witch image to demonological discourse [<-- an empirically verifiable invention in the late medieval period and the Renaissance]
*the oscillating value of the non-fictive* (of its discrete artifacts)
hybrid human–animal creatures with each “natural” species being traceable within the complete appearance of the demonic creature
(coming into contemporary performance art -->) figures from antiquity:
•Saturn @Ale
•Circe @Bryana (changing men into beasts, games of chance, gambling, tricks, slight of hand, illusion, hybrid animal–human forms of the demons dancing around the “grandmother” with surprisingly young and beautiful appearance --melancholy--> general sense of sexual and societal disorder swirling around a placid, passive female protagonist) + empirical strain of the discourse of the witch
•Sabbat @Jassem
•
-->
pact of the witch
obsessed state of the hysteric
interplay of face and tableau
(Warburg's assertion that) donning a mask constitutes an active attempt “to wrest something magical from nature through the transformation of the person”
[putting on a mask --> transformation of the person --> obtaining omething magical from nature]
Christensen formally constructing “the witch” through a cinematic iteration of metoposcopic naturalism
(metoposcopy: a form of divination in which the diviner predicts pers[...]
(189)[...notes/Ajayeb notes.txt]%29.8[...]
(Baxstrom + Meyers carefully treating the) methodological element of Christensen's image-making practices --in--> Häxan's depiction of the violent moral disorder of the Wild Ride of the witches to their Sabbats
(16th century) Wild Ride: a standard element of both demonological and popular literary accounts of the activities of witches, folding:
•older legends of wild hunters
•restless travels of the dead at night
•tales of the Furious Horde (a super natural band that was not originally associated with witchcraft)
•twisted chaos of the deep forest
Canon Episcopi regarding the power of demonic illusion to deceive women into imagining that they could travel great distances at night, often in the company of the goddess Diana
}--> conjoining of witch image to demonological discourse [<-- an empirically verifiable invention in the late medieval period and the Renaissance]
*the oscillating value of the non-fictive* (of its discrete artifacts)
hybrid human–animal creatures with each “natural” species being traceable within the complete appearance of the demonic creature
(coming into contemporary performance art -->) figures from antiquity:
•Saturn @Ale
•Circe @Bryana (changing men into beasts, games of chance, gambling, tricks, slight of hand, illusion, hybrid animal–human forms of the demons dancing around the “grandmother” with surprisingly young and beautiful appearance --melancholy--> general sense of sexual and societal disorder swirling around a placid, passive female protagonist) + empirical strain of the discourse of the witch
•Sabbat @Jassem
•
-->
pact of the witch
obsessed state of the hysteric
interplay of face and tableau
(Warburg's assertion that) donning a mask constitutes an active attempt “to wrest something magical from nature through the transformation of the person”
[putting on a mask --> transformation of the person --> obtaining omething magical from nature]
Christensen formally constructing “the witch” through a cinematic iteration of metoposcopic naturalism
(metoposcopy: a form of divination in which the diviner predicts personality, character, and destiny, based on the pattern of lines on the subject's forehead.)
(Avital) scientific imperative (the demand in the 19th century for an epistemological reliable inquiry in the nature of things) <-- fascination for the freak and the occult <-- on the way to technology
(Baxstrom + Meyers > Philippe Alain-Michaud on Warburg) “in Mnemosyne, photographic reproduction is not merely illustrative but a general plastic medium to which all figures are reduced before being arranged in the space of a panel. In this way, the viewer participates in two successive transformations of the original material: different types of objects (p[...]
(190)[...notes/Ajayeb notes.txt]%29.9[...]onological discourse [<-- an empirically verifiable invention in the late medieval period and the Renaissance]
*the oscillating value of the non-fictive* (of its discrete artifacts)
hybrid human–animal creatures with each “natural” species being traceable within the complete appearance of the demonic creature
(coming into contemporary performance art -->) figures from antiquity:
•Saturn @Ale
•Circe @Bryana (changing men into beasts, games of chance, gambling, tricks, slight of hand, illusion, hybrid animal–human forms of the demons dancing around the “grandmother” with surprisingly young and beautiful appearance --melancholy--> general sense of sexual and societal disorder swirling around a placid, passive female protagonist) + empirical strain of the discourse of the witch
•Sabbat @Jassem
•
-->
pact of the witch
obsessed state of the hysteric
interplay of face and tableau
(Warburg's assertion that) donning a mask constitutes an active attempt “to wrest something magical from nature through the transformation of the person”
[putting on a mask --> transformation of the person --> obtaining omething magical from nature]
Christensen formally constructing “the witch” through a cinematic iteration of metoposcopic naturalism
(metoposcopy: a form of divination in which the diviner predicts personality, character, and destiny, based on the pattern of lines on the subject's forehead.)
(Avital) scientific imperative (the demand in the 19th century for an epistemological reliable inquiry in the nature of things) <-- fascination for the freak and the occult <-- on the way to technology
(Baxstrom + Meyers > Philippe Alain-Michaud on Warburg) “in Mnemosyne, photographic reproduction is not merely illustrative but a general plastic medium to which all figures are reduced before being arranged in the space of a panel. In this way, the viewer participates in two successive transformations of the original material: different types of objects (paintings, reliefs, drawings, architecture, living beings) *are unified through photography* before being arranged on the panel stretched with black cloth. The panel is in turn *rephotographed in order to create a unique image*, which will be inserted into a series intended to take the form of a book. The atlas, then, does not limit itself to describing the migrations of images through the history of representation: it reproduces them. In this sense, it is based on a cinematic mode of thought, one that, by using figures, aims at not articulating meaning but at producing effects.”
transgressive approach to the archive:
•Gerhard Richter's Atlas, 2006
•Jean-Luc Godard's Histoire(s) du cinema, 1988
•Christensen's Häxan
•Warburg’ Mnemosyne (presentation of a series of vis[...]
(191)[...notes/Ajayeb notes.txt]%29.9[...] demand in the 19th century for an epistemological reliable inquiry in the nature of things) <-- fascination for the freak and the occult <-- on the way to technology
(Baxstrom + Meyers > Philippe Alain-Michaud on Warburg) “in Mnemosyne, photographic reproduction is not merely illustrative but a general plastic medium to which all figures are reduced before being arranged in the space of a panel. In this way, the viewer participates in two successive transformations of the original material: different types of objects (paintings, reliefs, drawings, architecture, living beings) *are unified through photography* before being arranged on the panel stretched with black cloth. The panel is in turn *rephotographed in order to create a unique image*, which will be inserted into a series intended to take the form of a book. The atlas, then, does not limit itself to describing the migrations of images through the history of representation: it reproduces them. In this sense, it is based on a cinematic mode of thought, one that, by using figures, aims at not articulating meaning but at producing effects.”
transgressive approach to the archive:
•Gerhard Richter's Atlas, 2006
•Jean-Luc Godard's Histoire(s) du cinema, 1988
•Christensen's Häxan
•Warburg’ Mnemosyne (presentation of a series of visual cliches and stereotypes, fragments which were most likely already familiar to the viewer ~ figurative givens ==> empirical evidence + media to conjure with)
•Bataille's journal ‘Documents’ 1929–30 --> seizes cliched objects and then systematically empties them out in the course of its own expressions. Bataille and his contributors sought to defamiliarize the cliches, disturbing the placidly deceptive surface of the mundane in their fragmentary, juxtaposing methods of critique and presentation =/= Warburg + Christensen collecting mythological, figurative givens seemingly quite distant from the “really” real
}--> unsettling distances between myth and the everyday
-weave together episodic fragments in order to draw parallels (across domains of sense that cut across time) and correspondences across situations and characters
-Häxan deploys the techniques associated with Warburg's Mnemosyne and Bataille's Documents for purposes of affectively emphasizing the dark, chaotic forces that lurk under the smooth surface of the everyday
(Häxan's episodic structure ==>)
•characters seemingly out of a dead past to live again
•draw the phenomenology of the hysteric
•draw the work's own contemporary time to the surface
promiscuous: neither wholly artistic nor scientific =/=? hybrid artistic and scientific
traverse steep slope between past and future in the form of an event =/= plot
inability to automatically categorize Häxan (or any work of art) <== ***formal strategy rooted in an ep[...]
(192)[...notes/Ajayeb notes.txt]%30[...]*are unified through photography* before being arranged on the panel stretched with black cloth. The panel is in turn *rephotographed in order to create a unique image*, which will be inserted into a series intended to take the form of a book. The atlas, then, does not limit itself to describing the migrations of images through the history of representation: it reproduces them. In this sense, it is based on a cinematic mode of thought, one that, by using figures, aims at not articulating meaning but at producing effects.”
transgressive approach to the archive:
•Gerhard Richter's Atlas, 2006
•Jean-Luc Godard's Histoire(s) du cinema, 1988
•Christensen's Häxan
•Warburg’ Mnemosyne (presentation of a series of visual cliches and stereotypes, fragments which were most likely already familiar to the viewer ~ figurative givens ==> empirical evidence + media to conjure with)
•Bataille's journal ‘Documents’ 1929–30 --> seizes cliched objects and then systematically empties them out in the course of its own expressions. Bataille and his contributors sought to defamiliarize the cliches, disturbing the placidly deceptive surface of the mundane in their fragmentary, juxtaposing methods of critique and presentation =/= Warburg + Christensen collecting mythological, figurative givens seemingly quite distant from the “really” real
}--> unsettling distances between myth and the everyday
-weave together episodic fragments in order to draw parallels (across domains of sense that cut across time) and correspondences across situations and characters
-Häxan deploys the techniques associated with Warburg's Mnemosyne and Bataille's Documents for purposes of affectively emphasizing the dark, chaotic forces that lurk under the smooth surface of the everyday
(Häxan's episodic structure ==>)
•characters seemingly out of a dead past to live again
•draw the phenomenology of the hysteric<br />
•draw the work's own contemporary time to the surface
promiscuous: neither wholly artistic nor scientific =/=? hybrid artistic and scientific
traverse steep slope between past and future in the form of an event =/= plot
inability to automatically categorize Häxan (or any work of art) <== ***formal strategy rooted in an epistemic virtue***
***(in later Middle Ages) practices such as persecuting witchcraft to meditating on Christ = techniques (of sorting operation) to draw distinctions among visual phenomena, differentiating, say, physical objects from fantasies, dreams, and diabolical or artful deceptions
<--artist-- image-makers specialized in manipulating one thing (their materials) in order that a viewer should see something else ~ *to make something invisible visible* [<-- this is always ideological, and is very common in art]
(#testing) the objective knowledge possessed by th[...]
(193)[...notes/Ajayeb notes.txt]%30[...]heir fragmentary, juxtaposing methods of critique and presentation =/= Warburg + Christensen collecting mythological, figurative givens seemingly quite distant from the “really” real
}--> unsettling distances between myth and the everyday
-weave together episodic fragments in order to draw parallels (across domains of sense that cut across time) and correspondences across situations and characters
-Häxan deploys the techniques associated with Warburg's Mnemosyne and Bataille's Documents for purposes of affectively emphasizing the dark, chaotic forces that lurk under the smooth surface of the everyday
(Häxan's episodic structure ==>)
•characters seemingly out of a dead past to live again
•draw the phenomenology of the hysteric
•draw the work's own contemporary time to the surface
promiscuous: neither wholly artistic nor scientific =/=? hybrid artistic and scientific
traverse steep slope between past and future in the form of an event =/= plot
inability to automatically categorize Häxan (or any work of art) <== ***formal strategy rooted in an epistemic virtue***
***(in later Middle Ages) practices such as persecuting witchcraft to meditating on Christ = techniques (of sorting operation) to draw distinctions among visual phenomena, differentiating, say, physical objects from fantasies, dreams, and diabolical or artful deceptions
<--artist-- image-makers specialized in manipulating one thing (their materials) in order that a viewer should see something else ~ *to make something invisible visible* [<-- this is always ideological, and is very common in art]
(#testing) the objective knowledge possessed by the uncanny (in witch's pathological language of diabolic proofs) ==> witch must be experienced in her own milieu, a satanic biome, her state in nature
...................................
typical in 17th century: tacit mutuality of word & image
-artists habitually gave their paintings titles, mottoes, tags and quotations, and their works abound in literary allusions
-explicit interleaving of the verbal and visual
cat feces and dove hearts boiled in the moonlight
stereotype of a debased and corrupted priest
object of the customer's affections
Protestant discourse against the Catholic Church in the 16th century --> artists of the period extended the instrumentalization of slander through the production of proto-pornographic images of bishops, priests, and the pope engaged in myriad obscene acts --depicting--> the emotional states and desires of the clergy
magical salves (considered particularly powerful and troubling by demonologists)
Häxan self-positioning as a scientific investigation + constantly pull back from the dramatic outcomes of what Häxan depicts
Häxan's demonst[...]
(194)[...notes/Ajayeb notes.txt]%30[...]mal strategy rooted in an epistemic virtue***
***(in later Middle Ages) practices such as persecuting witchcraft to meditating on Christ = techniques (of sorting operation) to draw distinctions among visual phenomena, differentiating, say, physical objects from fantasies, dreams, and diabolical or artful deceptions
<--artist-- image-makers specialized in manipulating one thing (their materials) in order that a viewer should see something else ~ *to make something invisible visible* [<-- this is always ideological, and is very common in art]
(#testing) the objective knowledge possessed by the uncanny (in witch's pathological language of diabolic proofs) ==> witch must be experienced in her own milieu, a satanic biome, her state in nature
...................................
typical in 17th century: tacit mutuality of word & image
-artists habitually gave their paintings titles, mottoes, tags and quotations, and their works abound in literary allusions
-explicit interleaving of the verbal and visual
cat feces and dove hearts boiled in the moonlight
stereotype of a debased and corrupted priest
object of the customer's affections
Protestant discourse against the Catholic Church in the 16th century --> artists of the period extended the instrumentalization of slander through the production of proto-pornographic images of bishops, priests, and the pope engaged in myriad obscene acts --depicting--> the emotional states and desires of the clergy
magical salves (considered particularly powerful and troubling by demonologists)
Häxan self-positioning as a scientific investigation + constantly pull back from the dramatic outcomes of what Häxan depicts
Häxan's demonstration of the power of the witch =/= paranoid delusions of witch- crazed villagers
widely held set of beliefs regarding the "nature” or “essence” of women
Christina Larner's assertion that witch trials were gender-related (but not by definition gender-specific)
--Baxstrom--> *women often came under suspicion of being witches because they were understood to be particularly susceptible to lust, avarice, and jealousy by their very nature [~ 16th century: **women “naturally” susceptible to witchcraft*** + women were presumed to possess elements of the nature more than men] =/= Federici's understanding of witch-hunt as straight-forward instance of misogyny*
--Roper--> *one cannot approach witchcraft or possession from a vantage point in the present without granting some legitimate status to the ways in which the Devil and witches were not only asserted to be real but were experienced as such*
(debates over) politics and evil
satan's malefic presence (in Dreyer's Leaves)
*a density of parallelisms*
Dreyer figures Satan as a problem of the present [...]
(195)[...notes/Ajayeb notes.txt]%30[...] milieu, a satanic biome, her state in nature
...................................
typical in 17th century: tacit mutuality of word & image
-artists habitually gave their paintings titles, mottoes, tags and quotations, and their works abound in literary allusions
-explicit interleaving of the verbal and visual
cat feces and dove hearts boiled in the moonlight
stereotype of a debased and corrupted priest
object of the customer's affections
Protestant discourse against the Catholic Church in the 16th century --> artists of the period extended the instrumentalization of slander through the production of proto-pornographic images of bishops, priests, and the pope engaged in myriad obscene acts --depicting--> the emotional states and desires of the clergy
magical salves (considered particularly powerful and troubling by demonologists)
Häxan self-positioning as a scientific investigation + constantly pull back from the dramatic outcomes of what Häxan depicts
Häxan's demonstration of the power of the witch =/= paranoid delusions of witch- crazed villagers
widely held set of beliefs regarding the “nature” or “essence” of women
Christina Larner's assertion that witch trials were gender-related (but not by definition gender-specific)
--Baxstrom--> *women often came under suspicion of being witches because they were understood to be particularly susceptible to lust, avarice, and jealousy by their very nature [~ 16th century: **women “naturally” susceptible to witchcraft*** + women were presumed to possess elements of the nature more than men] =/= Federici's understanding of witch-hunt as straight-forward instance of misogyny*
--Roper--> *one cannot approach witchcraft or possession from a vantage point in the present without granting some legitimate status to the ways in which the Devil and witches were not only asserted to be real but were experienced as such*
(debates over) politics and evil
satan's malefic presence (in Dreyer's Leaves)
*a density of parallelisms*
Dreyer figures Satan as a problem of the present
“Bolsheviks violently engaged in revolutionary struggle = manifestation of a transcendental demonic power”
question of theodicy --> God's seeming absence from the world
sleep-walking --> enticing a nude female somnambulist out of her home into the forest, where she eventually kneels before a demon who embraces her
proving sexual relations with the devil ==> empirical evidence for satan's existence
(Benjamin > Christensen's art sets out) to conquer meaning
...so it is no stretch to suggest that...
subject and subtext
dreamtime of the 16h century
dreamtime of the witch
[...]
(197)[...notes/Ajayeb notes.txt]%30.1[...]came under suspicion of being witches because they were understood to be particularly susceptible to lust, avarice, and jealousy by their very nature [~ 16th century: **women “naturally” susceptible to witchcraft*** + women were presumed to possess elements of the nature more than men] =/= Federici's understanding of witch-hunt as straight-forward instance of misogyny*
--Roper--> *one cannot approach witchcraft or possession from a vantage point in the present without granting some legitimate status to the ways in which the Devil and witches were not only asserted to be real but were experienced as such*
(debates over) politics and evil
satan's malefic presence (in Dreyer's Leaves)
*a density of parallelisms*
Dreyer figures Satan as a problem of the present
“Bolsheviks violently engaged in revolutionary struggle = manifestation of a transcendental demonic power”
question of theodicy --> God's seeming absence from the world
sleep-walking --> enticing a nude female somnambulist out of her home into the forest, where she eventually kneels before a demon who embraces her
proving sexual relations with the devil ==> empirical evidence for satan's existence
(Benjamin > Christensen's art sets out) to conquer meaning
...so it is no stretch to suggest that...
subject and subtext
dreamtime of the 16h century
dreamtime of the witch
•Durer, Baldung, Cranach, artists at the dawn of the Reformation sought to represent the void as a figure
•strategies by which Expressionist painting sought to externalize states of mind
(Baxstrom + Meyers emphasizing) how Häxan *corresponds with a variety of traditions* without seeking to assimilate the film fully within one over another
stillness and fixity of tableau-like shot composition (Dreyer, Murnau, Christensen) ==> (the affect of) suffocating organization
Deleuze summary of Expressionism: play of light and darkness, with the mixture of the two producing an effect that suggests either falling into the black hole or ascending towards the light <-- *face* makes this affective power mobile
•(in Murnau) tableau --> frees the viewer for introspection regarding nature in a kind of emotional, spiritual release =/= close-up (disruptive pathos)
•(in Häxan) tableau --> grounds the uncontrollable forces at work on the faces of those confronted by the power of the witch (constituting a shot that is intensive =/= introspective)
Häxan film --> progressive unfolding of the material world through the style of a lecture
-exploration of the wonders and “errors” of the past (with near-messianic belief in the perfectibility of man)
magnified form of realist cinema + rooted in a naturalist impulse[...]
(198)[...notes/Ajayeb notes.txt]%30.1[...]ist painting sought to externalize states of mind
(Baxstrom + Meyers emphasizing) how Häxan *corresponds with a variety of traditions* without seeking to assimilate the film fully within one over another
stillness and fixity of tableau-like shot composition (Dreyer, Murnau, Christensen) ==> (the affect of) suffocating organization
Deleuze summary of Expressionism: play of light and darkness, with the mixture of the two producing an effect that suggests either falling into the black hole or ascending towards the light <-- *face* makes this affective power mobile
•(in Murnau) tableau --> frees the viewer for introspection regarding nature in a kind of emotional, spiritual release =/= close-up (disruptive pathos)
•(in Häxan) tableau --> grounds the uncontrollable forces at work on the faces of those confronted by the power of the witch (constituting a shot that is intensive =/= introspective)
>
Häxan film --> progressive unfolding of the material world through the style of a lecture
-exploration of the wonders and “errors” of the past (with near-messianic belief in the perfectibility of man)
magnified form of realist cinema + rooted in a naturalist impulse --> Christensen's witch is not only here now, it has always been here: “witch = a figure of nature”
-Häxan begins with woodcuts, drawings, and paintings that originate from *an act of touch* ==> haptic vision ==> to present figurative cliched givens ==> establish the ground
-seizes (the audience) and is seized (by the witch)
-seeing and touching *virtual beings* (such as devils)
--> rigorously logical structure + expressing the tangible singularity of the power of the witch
*(from) tales --to--> theology --to--> diagnosis*
“advancement” of natural knowledge <--> demonology
witch: a viral character
< />
witch hunters's trial by water *is not a “trial” but rather an experiment* (to identify evidence of evil's presence---in the absence of direct unmotivated proof) --operating--> though a form of non-knowledge <-- mastery of nonsense
= ***a deep appreciation of (that might seem misguided to us):
•cause-and-effect relations
•forces at work in the natural world
(=/= indifference to the truth, retreat into superstition)
~
[these] cases suggestive of and empirically linked to general laws. the case said something about the world, and once a case was established, it would spread like a contagion (=/= proof of misogy or genocide as Federici asserts)
Flaherty ==> a certain truth regarding the total social environment : force of Nanook's life not only provides empirical evidence as to his mode of living but also allows for a refl ection on “nature”, “humanness”, “modernity” rooted in the haptic qualities of F[...]
(201)[...notes/Ajayeb notes.txt]%30.2[...]ause-and-effect relations
•forces at work in the natural world
(=/= indifference to the truth, retreat into superstition)
~
[these] cases suggestive of and empirically linked to general laws. the case said something about the world, and once a case was established, it would spread like a contagion (=/= proof of misogy or genocide as Federici asserts)
Flaherty ==> a certain truth regarding the total social environment : force of Nanook's life not only provides empirical evidence as to his mode of living but also allows for a refl ection on “nature”, “humanness”, “modernity” rooted in the haptic qualities of Flaherty's images
maleficium (of the witch --> palpable: destructive weather magic, assault of farm animals, sickness, unexplained death, etc.)
saturn's mythological violence <--> satan
the idea that saturn serves as patron to social outliers: the poor, elderly, disabled, criminals, jews, cannibals, magicians, witches
(early modern period -->) **satan = the principal authority of the natural world**, “master of the knowledge of natural properties and the techniques of their instrumentalization” =/= techniques of the healer =/= empirical instruments
(de Certeau observed that) every exercise of trained judgment is authorized through the [*]dark: ratifying force of theology
**dark forces --ratify--> all forms of natural expertise**
mastery of nonsense --driving--> confirming the suspicion of witchcraft = a form of non-knowledge ==opens==> a gap in knowing (specifically, ‘who’)
line of accusation that was quite common in the early modern period --> “the desperate search for the cause of what was other wise an unexplained illness or misfortune was frequently the catalyst for specific witchcraft accusations between friends, acquaintances, and often between family members themselves”
16th century --> this violence now bore the sanction of both secular and religious institutions (<== peasant complaints of maleficium زيان <== human beings have been suffering misfortune, illness, and death long before the power of the witch was felt during this time)
Dominican order --> aggressively promoting the cult of the virgin, to the status of the “perfect” woman {elevating the status of sexual neurosis to a virtue} =/= lustful credulous nature of common women (who were often associated with the temptations of Eve)
*conflicted status of women*
•in Häxan --through--> sternly patrilineal visual motifs (condescension + bemusement --> frail + hysterical)
•in ajayeb bestiary -->
(Häxan's) witch hunters act in accordance with their own procedures for investigating truth and falsehood and not simply out of malice, fear, or stupidity
the inquisitor priest/friar (within the realm of their own assumption[...]
(202)[...notes/Ajayeb notes.txt]%30.3[...]ple did not do so, choosing instead to pursue local and less formal modes of redress
15th and 16th century --> this procedure changed dramatically (with the emergence of the witch in europe)
•witch was understood as an agent of satan
•responsibility of civil and religious authorities to protect pious christians (from a power that would overwhelm the faithful regardless of their individual acts, intentions, or beliefs)
inchoate suspicion (of the fearful, the resentful, the spiteful) --> reporting --> inquisitors (positioned as experts) --> take this suspicion forward administratively --> *impersonal sociological sense* (<-- an example of Weberian rationalization)
to suspect someone of maleficium was not new --✕--> (in witch accusations) authorities were now eager to act on suspicions in dependently
unresolved sexual desires + such passion would be redirected in pathological, perverse manner ==Häxan==> witch accusations
the film emphasizes the crucial role sex played in discerning what constituted witchcraft and its status as a knowable category of (malefic) human practice
a great deal of demonological thinking was devoted to justifying the fact that civil and Church officials, despite their fears, by and large were not bewitched
following satan's idiom...
Häxan's tortured relation to “the truth”
the question of empirical certainty and reenactment haunts the status of the film as evidence
*acting the ideal type breathes life into the emptied, cliched figure* :
•Christensenrelying on the fact that the truth of the witch will take its most visible form by acting her out mimetically (~= Christensen chooses to “play” satan using his idiom to breathe life into his witch)
•Flaherty knew that the visceral force of Nanook of the North depended on the felicity of his Inuit interlocutors reenacting themselves
...................................
Christensen seems to be offering a cure for the *secularized christian blindness* at the heart of *positivist human science* --> his audience is pulled in “through a lens of science =/= as misguided inquisitors”
working with *figurative givens of witches and demons* --formulate--> visual thesis (about uncanny, mobile power)
etchings into a material
carving outlines into the image of figures that have been hiding in plain sight
beautifully composed tableau of the torture chamber
static plane of the tableau =/= sense depth signify an open or free space
totality of (depicted) violence <--> composed alterity of the scene's stylistic correspondence between accused and inquisitor
(Christensen's method of) oscillating rhythm between tableau and face
-suppressing perspective and depth of field in favor of a continuous[...]
(203)[...notes/Ajayeb notes.txt]%30.4[...] the film as evidence
*acting the ideal type breathes life into the emptied, cliched figure* :
•Christensenrelying on the fact that the truth of the witch will take its most visible form by acting her out mimetically (~= Christensen chooses to “play” satan using his idiom to breathe life into his witch)
•Flaherty knew that the visceral force of Nanook of the North depended on the felicity of his Inuit interlocutors reenacting themselves
Christensen seems to be offering a cure for the *secularized christian blindness* at the heart of *positivist human science* --> his audience is pulled in “through a lens of science =/= as misguided inquisitors”
working with *figurative givens of witches and demons* --formulate--> visual thesis (about uncanny, mobile power)
etchings into a material
carving outlines into the image of figures that have been hiding in plain sight
beautifully composed tableau of the torture chamber
static plane of the tableau =/= sense depth signify an open or free space
totality of (depicted) violence <--> composed alterity of the scene's stylistic correspondence between accused and inquisitor
(Christensen's method of) oscillating rhythm between tableau and face
-suppressing perspective and depth of field in favor of a continuous affective movement as expressed in the face
--Baxstrom--> Häxan is not grounded in a setting here; it is grounded in the forms of life present in the shot
sense of corporeal alienation from herself --> inhabit a script not her own --> critical to the “success” of witchcraft confessions
witch stereotype:
•Wild Ride
•pact with the Devil solemnized through sexual intercourse-
•cannibalism
•دیگ cauldron as the locus of the rite
•*massed, coordinated, female nature of witchcraft*
judicial machinery of a witch trial required evidence of criminal acts that (by definition) could not be witnessed
in Häxan
-the power of cinema to witness exceeds that of the witch hunter
-what it does is “worse” than rigging the truth --> it aligns itself (not with a concept of truth or the real but) with the power of the witch
(Häxan and many criminal story films) works through instruments of knowing rooted in the *dynamics of the confession*
#ajayeb storytelling
...clumsily rendered, the wriggling demons reflect an interesting set of variations to the witch stereotype, both ontologically and visually
(Maria giving birth to demon children)
Thomas Aquinas's theorization of the *virtual bodies* (of angels)
-angels do not need bodies for their sake but for ours --> unnatural couplings could produce children, but that the bodily essence of [...]
(207)[...notes/Ajayeb notes.txt]%30.4[...]t themselves with impunity and without any greater explanation or meaning
--> enacting a dehistorification of a form of life that would otherwise be overwhelmed by the brutal timeliness of historical being
Baxstrom > de Martino, Janet
making the precarity of our presence an object of knowledge
(firm unquestioning belief =/=) local doubt --sustins--> witchcraft (in Buli -Bubandt)
...face off with a persistent, seemingly eternal, spectral threat
...................................
Rolley
an anatomical (not geographical knowledge, diabolical atlas) demonological understanding
Renessancian world encounters ==> geo
[*]Renaissance: the age of demonology, the age of cosmographic revolution (--> nature of causality)
-presence of the devil in geographical space
-composite and cross-disciplinary network of nonhuman causality and transmedia writing [demonologists + cosmographers + travellers]
•demonology: identifiable shared discursive field ---> go to Baxstrom
•demon --> gunpowder (according to Rabelais and others) is the diabolical element amongst the classic tricolon: gunpowder, the nautical compass, and the printing press
emergence of a Christian science of the devil (in the medieval West) --> liberation of demons (from supralunar to sublunar --> into earthly realms)
Sabbat: an outpost of hell very much belonging to this world
...................................
*finding ghost is what we are all here for*
...nagging mischief they cause can turn deadly
violently jerks the body of the medium around
occasionally threatening or attacking onlookers
“keep filming” one of the old women whispers behind me --> i do what i am told = i do exactly what i want to do
anthropologist = i cannot directly “see” the demon or the spirit [~ what i am told to see, @apass #feedback], but i am convinced that they are there
(ajayeb --?-->) older practices of defining social facts and the discovery, interpretation, and definition of the read ==> (roots of the predisposition of research:) to sense, interpret, and eventually master forces that appear to be nonsensical and yet are held to be essential to the reality of everyday social life
[mad:] the notion of *irrational* as a privileged space in medical discourses (in France in the 19th century) ==> a mysterious and extra-social language that the rising medical profession could adapt to its own purposes
“nonsense” of the “native”
(Baxstrom's work on witch craze [in 16th century] --arguing-->) the problem of establishing proof in reference to the invisible forces has durably shaped our modes of investigating human social and cultural life
[ajayebnameh =/=]
social or cultu[...]
(208)[...notes/Ajayeb notes.txt]%30.6[...]ce and art] seeking to move away from *reliance on metaphysics* to a *reliance on verifiable details* (in their own expressions)
acknowledging satan's unquestioned power <--doubt--> truth-value of statements made by unlearned witnesses
*possession* (confessions of another sort)
confessions that were not ‘procured’ [ritualized torture of the witch trial to generate evidence] but rather ‘volunteered’ and ‘enacted’ (without the aid of inquisitor)
<== individual turmoil (=/= juridical manipulation)
==> medicalization (of the invisible forces) --> (a new mode) *didactic & forensic*
17th century --> a shift in the empirical approach to invisible forces
clinical hysteria --> fascination with a power that (by definition) destabilizes binaries such as inner/outer
@Pierre, apass? #feedback
****symptomology: discovering without learning****
--> physicians in relation to haunted nun, mobilized by attention, considers the deployment of a knowledge in the new and visible form of an appearing [of the other's nonsenses (~ artwork --> the object of feedback: an inconsistent invisible object of inquiry renamed and reimagined by the feedback)]
Charcot [in his storied career of the father of modern neurology] dealing with relations between religious ecstasy, magic, witchcraft, and “nervous disease” <-- great doctor's decision to compile <-- discernible
•weyer --> appealed to people's better nature and reason
•Bourneville --> appealed to an appraisal of history in service of a project on modernity
}--> to demonstrate the precariousness of interpretation & the consequences of ignorance
}--> (errors of) demonologists and exorcists rooted in (what was characterized as) the mistaken conceptualization of their object of investigation
now antiquated *forms of inquiry* --> 16th century's witch-hunting and exorcism of spirits ~/= 19th century's clinical studies of nervous illness <-- conceptual scaffolding of the emergent science (by Charcot and his students) --> *visible effects of primary invisible forces* involved a *long term labor of social interpretation* that required the mutation of old categories and the creation of new ones...
}==> (19th century's new definition of the) witch: misdiagnosed hysterics of the middle ages <--{ susceptibility of women to witchcraft <== “feminine weakness” }
physical signs of witchcraft recorded centuries earlier --> detailed indexing of symptoms such as:
•religious ferver and stigmatization
•psychosomatic indicators such as blue edema or swelling with local cyanosis and hypothermia and autographic skin (that would appear intensely red after touch)
primitive practices ==> the word “medicine” (derived from the name Medea: the mother of witchcraft)
•epilepsy [...]
(209)[...notes/Ajayeb notes.txt]%31[...] such as inner/outer
@Pierre, apass? #feedback
****symptomology: discovering without learning****
--> physicians in relation to haunted nun, mobilized by attention, considers the deployment of a knowledge in the new and visible form of an appearing [of the other's nonsenses (~ artwork --> the object of feedback: an inconsistent invisible object of inquiry renamed and reimagined by the feedback)]
Charcot [in his storied career of the father of modern neurology] dealing with relations between religious ecstasy, magic, witchcraft, and “nervous disease” <-- great doctor's decision to compile <-- discernible
•weyer --> appealed to people's better nature and reason
•Bourneville --> appealed to an appraisal of history in service of a project on modernity
}--> to demonstrate the precariousness of interpretation & the consequences of ignorance
}--> (errors of) demonologists and exorcists rooted in (what was characterized as) the mistaken conceptualization of their object of investigation
now antiquated *forms of inquiry* --> 16th century's witch-hunting and exorcism of spirits ~/= 19th century's clinical studies of nervous illness <-- conceptual scaffolding of the emergent science (by Charcot and his students) --> *visible effects of primary invisible forces* involved a *long term labor of social interpretation* that required the mutation of old categories and the creation of new ones...
}==> (19th century's new definition of the) witch: misdiagnosed hysterics of the middle ages <--{ susceptibility of women to witchcraft <== “feminine weakness” }
physical signs of witchcraft recorded centuries earlier --> detailed indexing of symptoms such as:
•religious ferver and stigmatization
•psychosomatic indicators such as blue edema or swelling with local cyanosis and hypothermia and autographic skin (that would appear intensely red after touch)
primitive practices ==> the word “medicine” (derived from the name Medea: the mother of witchcraft)
•epilepsy --> the sacred disease ([perceived] to result from hostile magic --rethought--> to result in terms of individual physiological disorder)
•hysteria [from the greek “uterus"] --> hold a special place in the moral imaginary
indigent madwoman: in the 17th century nearly 10000 women (destitute women, the insane, “idiots,” epileptics, and Parisian society's “least favored classes” [---> go to Foucault]) were kept in La Force prison, a second Bastille, in Paris
=/= the nuns and devoted female members of the church, who raised special concern when they were “possessed” by unexplained forces of demonic or neurologic origin
***(Ulrich Baer > Baxstrom:) Charcot ==> transformation of *tableau vivant* --to--> *tableau clinique* : a hysterical reliving of the original symptom and reframed trauma that[...]
(210)[...notes/Ajayeb notes.txt]%31.1[...]e) witch: misdiagnosed hysterics of the middle ages <--{ susceptibility of women to witchcraft <== “feminine weakness” }
physical signs of witchcraft recorded centuries earlier --> detailed indexing of symptoms such as:
•religious ferver and stigmatization
•psychosomatic indicators such as blue edema or swelling with local cyanosis and hypothermia and autographic skin (that would appear intensely red after touch)
primitive practices ==> the word “medicine” (derived from the name Medea: the mother of witchcraft)
•epilepsy --> the sacred disease ([perceived] to result from hostile magic --rethought--> to result in terms of individual physiological disorder)
•hysteria [from the greek “uterus"] --> hold a special place in the moral imaginary
indigent madwoman: in the 17th century nearly 10000 women (destitute women, the insane, “idiots,” epileptics, and Parisian society's “least favored classes” [--> go to Foucault]) were kept in La Force prison, a second Bastille, in Paris
=/= the nuns and devoted female members of the church, who raised special concern when they were “possessed” by unexplained forces of demonic or neurologic origin
***(Ulrich Baer > Baxstrom:) Charcot ==> transformation of *tableau vivant* --to--> *tableau clinique* : a hysterical reliving of the original symptom and reframed trauma that attempted to suspend the two temporalities (real + imagined) in the same image***
[Sina ==> --to--> *tableau critique* : ??]
--> Freud and Breuer's efforts (in “reliving” with hypnosis) to isolate the mechanisms of hysteria
Acta Sanctorum [---> go to Attar's tazkirat ~ hagiography]
countless early descriptions of entities speaking through the mouths of girls and of the manifestation of “external signs” in the possessed @Bryana
(associated with) possession:
•anesthesias
•amnesias
•subconscious acts
•somnambulisms
•fixed ideas
•
***conceptually arranged abyss between outer and inner states ==> *literal mastery of nonsense* ==> gaining empirical purchase over forces openly acknowledged to be invisible and insensible in themselves***
•the exorcists (building upon the techniques of inquisitors and witch-hunters) take on possession acted as the *bridge across this abyss*
•the neurologists and psychologists draw unknowable forces out of the inner voids via the *symptom* --Malinowski--> witches, spirits, demons acting as middlemen and guids (=/= explicit target of inquiry) in the field of worker's journey to the dark cornerss of the real
----> (Baxstrom's anthropological insight is useful in artistic feedback, for) in apass: (we use exorcist technique + clinical symptomology) to bridge across the abyss between the artwork and artist (~ the enunciation and enunciator) --Sina--> ‘enunciat[...]
(211)[...notes/Ajayeb notes.txt]%31.1[...]to see birds as “dancing” and for fairly complex reasons could only have been a result of the fact that the observers projected onto the animals their own frameworks and experiences
Despret observing the birds + their ethologist --> the birds made Zahavi interesting
(Despret discovering that) any theory of representation was at once partial and totalizing, because it proposed to elucidate the complex work of relations and encounters from the sole standpoint of the human
(how Despret became) interested in actual practices (with Stengers and Latour), in the way they articulated questions and responded to questions
****stories that scientists [and Disney or Hollywood] develop about animals are also our stories**** --> these stories transform humans and their animals
--Stengers--> sciences (of the contemporaneity) for which: **production of knowledge = production of a way of being** ==> (they do not reveal what animals are, rather) they follow and accompany an act of becoming together : *an act of becoming with the stories that we construct concerning them* (good or bad)
•birds will have been far more interesting starting from the moment that Zahavi proposed to connect their stories to others [~-> how Cinderella became interesting for me when her stories became connected to other stories =/= restructure her story to make her fit my contemporary political correctness]
•sheep will have been far more sophisticated starting from the moment that Thelma Rowell asked them interesting questions
**to ask interesting question: to create conditions in which sheep [beings, your subject] are able to demonstrate an interest in these questions
**interesting research: looking at the conditions that allow beings to become interesting
{ how scientists made their animals agents = how scientists created the conditions for certain responses with respect to what was being asked of the animals }--Despret--> how these changing animals *became real* by way of the very *test of transformation* that had been proposed to them (~ how they were involved in the “process of verification”) --> *to understand the system of truth that was ay the heart of these tests* (=/= to produce an umpteenth critical analysis of “representation” @Pierre)
==> you are under the same constraints as those in whom you had placed your confidence
@Sina: do not construct knowledge about your mother behind her back! --> getting to know what matters (to them, to her) ==> allows transformations to occur
-i usually did both (as mentor in apass), construct knowledge behind people's back [psychosis] & getting to know what matters to them [paranoia]
(Despret discovered) one (unignorable) thing that mattered to scientists was: how animals take an active part in the knowledge that is produced about them
(why[...]
(212)[...notes/Ajayeb notes.txt]%31.5[...]/= requirements -->{*a distinction that is to be made*, to be created, to be invented, not acknowledged as already manifest in the state of things}
obligation (is much more demanding than) =/= right
(Sina:) obligation =/= commitment
[*]being obligatet = agreeing to expose oneself to failure, refusing to construct the words of order that would protect oneself from the requirements of the activity
{not all activities arise from obligations = not all activities put themselves at risk, not all activities make an effort to present themselves politically}
Haraway's writing technique: a remedy for indifference and contempt --> *becoming attached to the multiple threads that make up the fabric of the world*
(Despret obligated to hear) the blackbird sang as if the world itself depended on its song --and-->
*the importance of things came to dwell in its voice*
*the blackbird made importance exist in another way*
>
*importance became incorporated in the world*
and this importance rises like a question [a question that comes after “what matters for..."] --Despret--> how can i now write in such a way as to be worthy of what matters, with a similar insistence, for another being? (my question in Cinderella diaries)
...................................
my history (of continuous interest, or what created the next “-->”):
iran / visual arts --> germany / lecture and performance --> research / heritage study --> case / ajayeb bestiary --> epistemology / animal --> science / anthropology
...................................
home funerals put into practice an important dimensino of the lives lived by the deceased --> participates actiively in the instauration of their existence
-instauration: [re-storying] restoring, participating in a transformation that leads to a certain existence = to more existence, in the case of the deceased: both a biographical supplement and the accomplishment of an existence in another realm of reality ==Souriau==> brilliance of reality (of the dead): regards of the existence of the deceased, provided we agree on the right regime of reality that can be granted to them --> (envisioning definition of the mode of existence)==enable==> to account for what the deceased do and what they have others do ==> describe how they interfere in the lives of the living --✕--> (we avoid the trap of) the tradition that captures and generally freezes the problem, separating the ways of being into two categories: “physical existence =/= psychological existence” ==> the deceased = non-existence, fantasy, belief, hallucinations... (<-- bad for ajayeb)
vigil
the deceased retain thier full relatinoal capacity
the midwives stress that it is important to carry on talking to them, with love, soflty, carefully choosing one's words...
death --> passage --> a medico-scientifice ti[...]
(213)[...notes/Ajayeb notes.txt]%31.7[...]all attempts to give meaning to the action
•they do have regularity ==> (it is possible to constitute) *a science of the deceased* [that fits them, one that describe them, that can interpret in the sense of guiding a reply to what they want or request] --> the deceased have:
◦an ecology: milieu is a cruicial issue for them (we sometimes witness real extinction in highly unfavorable niches)
◦an [*]ethology: (a practical science of) ***what beings do and get others to do*** = (a practical science of) **what they are capable of doing** (==> the facts that it describes should only be described using the infinitve) [Despret > Deleuze > Spinoza =/= classical ethology = behavioral biology: studies primarily specific instincts and invariants]
}<--Deleuze-- [ajayebnameh عجایب نامه:] *a practical science of the manners of being* interested in what the thing or the animal can do --> (the bestiary ajayeb's authors) made a kind of register of the powers of the animal (powers of the world) : an *alimentary regime* that is about the modes of existence (including inanimate things: the diamond, what can it do? what tests is it capable? what does it support? we define things by what they can do ==> it opens up forms of experimentation = my ajayeb, Cinderella diaries, Telegram bestiary, Despret's ethology) [=/= interested in what is called the animal classification, one will define the animal above all, whenever possible, by its essence (by what it is)]
--Latour--> reinstituting nature, *one does not learn from beings turned into zombies* (deanimated) ==> (ethology is required to) address an animal defined as non-indifferent: an animal for which the way it is addressed matters
--Despret--> [*]ethology: a practical science of the modes of interrogating and experimenting with ways of being = ****a practical science of the modes of attention**** (that are required by the ways of being of those it aims to study)
...................................
working on:
•[with Despret and Katie] How my “special things” belong also to others, and how in this belonging i can unlearn something about my things, call it heritage
•in my own performances, the proposal that “story” and “medium” do not need to fit... is also why my lectures don't produce similar joinings (for the audience)
every phenomena is at the same time experienced, resisted, measured, enunciated, performed, narrated
politics, poetics and affects of finitude
fossil nihilism
...................................
Frankenstein: an all-purpose modifier to denote technological crimes against nature--a criminal only after being left alone by his horrified creator
--Latour--> we have failed to care for our own creations : Frankenstein as a parable for political ecology
to be coextensive with...
to become compositio[...]
(214)[...notes/Ajayeb notes.txt]%31.8[...] Leo:
environmentalist logic: “precaution = abstention”
‘global warming’ is an unintended consequence (like anything in earth) <-- narrative of attachment =/= an scandal, end of the world (<-- apocalyptic narrative of emancipation, modernist myth of mastery)
pristine nature =/= our nature ~= national park: a rural ecosystem complete with post offices, well-tended roads, highly subsidized cows, and handsome villages
(Latour giving the example of theology:) ‘mastery ==> attachment’ : “the christian God gets folded into, involved with, implicated with, and incarnated into his creation.” =/= a master who is freed from dependents
}--Latour--> dominion means attachment
...................................
Mi You
modernization process of European societies ==> secularity ==> “religion = only one option among other ways of self-fulfilment and human flourishing”
*self-sufficient humanism has never existed on the same scale before in European societies before the Enlightenment*
...................................
#writing for mini-series bestiaries
inspired by the https://www.instagram.com/ajayebedidani/
1. https://www.instagram.com/p/CPYnbZnH2w3/ short episode at night in country X there is a talking apple that speeks in unknown language. character acting, location garden, animation, play with mixed CG architecture
2.
...................................
borderline animals --in--> medieval bestiary
...................................
*alegorical world* --> eastern fables + easter & western animal lore + christian Physiologus [not ancient sciences?!] ~=> bestiary
Physiologus, bestiary --> popular source for sermon writers [<-- relevance for lecture performance]
[email to Mona]
bebin man ye chizi cherto pert sareham kardam. in gharare bere tu catalog alan
*working title for the lecture at Mona's project “Rat Race”:
The Pray and The Visible -- An animal escape case
*short description:
the lecture-performance approaches the idea of the animals’ “friendship” in a historical and speculative look at the anthropomorphic geography of fables from middle-south Asian bestiary till pettube.com uploads.
...................................
...political satire
Obeyd Zakani - mush o gorbe
some of us are woman, child, animal
(coded as a girl)
(man up! woman up! child up! animal up! etc.)
the world that is claiming me, recruiting me, ...
if you are an iranian child you would know some violences...
endangered being, endangered animal, if you are then you know what is a violent care.
*leaving unprotected*
becoming attached, making friends, putting together a f[...]
(215)[...notes/Ajayeb notes.txt]%32[...] ob-ject
the things we introject,
fb
good example, bad example, etc.
if you “understand” someone you are off friendship
understanding presuposses distance and difference
friendship must include disidentification
empathy replacing understanding? (do we really want an “empathic non-understanding”? to enfold the spectator with..)
[empathic non-understanding: a relationship that gives up the self's need for constant affirmation (Laura Marks) --> pulls us instead into a “meterial understanding” of our connection with other animals] ==> challenging the ontological primacy of centers (in general and not only human center stage)
“you are thrown off by this narcisistic extension that the other appropriated by your identification has become” (Avital)
-disproportion is always present and operating
i am not sure if there is an iranian pop song we can agree to like (or to hit ‘like’)
symbolic language
attaching sounds to things/animals/species when they were not visible
(“Never ignore a sound!”)
The jungle is a social space. {biological real, disciplinary boundary making stories}
Children at age six are typically anthropomorphic
...youth “hanging out” in age-specific gangs they are “growing themselves up,” often in a milieu of violence and power
deprivation of (avuncular and) grandparental care =?=> lifelong hostility to one's parents
elderly functions have been lost in disintegration
.
ok. let's put the whip down. the point is just to mention the word whip, and since you are all well trained, it does its job. we are all trained animals, gathered here, calm and curious, want to investigate what or who is training us, whipping our asses, associating our senses with signals he or she or it sends to our bodies, being petted or molested by it...
•strong strangle-holds and deadlines
Tintin and Milou companionship (Milou is the name of Hergé's first girlfriend)
Milou's his internal monologue (addressed to the reader) until Haddock came in the series in The Crab with the Golden Claws.
Hergé always draws Snowy at particular angles
(Tintin in the Land of the Soviets)
[i am relating to my stay at Belgium]
...................................
which orifices are opening up to which kind of phallus?
(the phallus of confession; I open up to you, you are prior to me, you impregnate me,)
my repetition compultions
what offers me hospitality and shelter?
...................................
i am sorry to have to perform some iranian Tarof maneuvers in order to move or move on ironically Tarof temporarily blocks the movement
-Tarof belongs to the tropes of (less violently approp[...]
(217)[...notes/Mona rat race.txt]%32.1[...]like’)
symbolic language
attaching sounds to things/animals/species when they were not visible
(“Never ignore a sound!”)
The jungle is a social space. {biological real, disciplinary boundary making stories}
Children at age six are typically anthropomorphic
...youth “hanging out” in age-specific gangs they are “growing themselves up,” often in a milieu of violence and power
deprivation of (avuncular and) grandparental care =?=> lifelong hostility to one's parents
elderly functions have been lost in disintegration
.
ok. let's put the whip down. the point is just to mention the word whip, and since you are all well trained, it does its job. we are all trained animals, gathered here, calm and curious, want to investigate what or who is training us, whipping our asses, associating our senses with signals he or she or it sends to our bodies, being petted or molested by it...
•strong strangle-holds and deadlines
Tintin and Milou companionship (Milou is the name of Hergé's first girlfriend)
Milou's his internal monologue (addressed to the reader) until Haddock came in the series in The Crab with the Golden Claws.
Hergé always draws Snowy at particular angles
(Tintin in the Land of the Soviets)
[i am relating to my stay at Belgium]
...................................
which orifices are opening up to which kind of phallus?
(the phallus of confession; I open up to you, you are prior to me, you impregnate me,)
my repetition compultions
what offers me hospitality and shelter?
...................................
i am sorry to have to perform some iranian Tarof maneuvers in order to move or move on ironically Tarof temporarily blocks the movement
-Tarof belongs to the tropes of (less violently appropriative or even nonappropriative[?]) greeting (in strictly iranian sense,) “Greeting rellects the double movement of approach and withdrawal that issues in a passage tracking the movement in history that defines the conditions of historical existence.” (Avital)
[if you don't greet me i vanish in thin air! i am not kidding! i am also freaked out by those who pretend cool and that their arrival and existence dosn't depend on the other greeting them. or, are the already greeted by some other mechanisms that are not immediately visible to me?]
-postponing the encounter
-as a greeting ritual, Tarof at once performs and tests the reliability of social links
-Tarof has everything to do with the poetic act
-i like to open another trackline of research: does Tarof appropriates the Other? (its relations to violence?)
-Tarof-greeting establishes a relationality between... texts and historicity?
-can we understand Tarof that it originates the relation[...]
(218)[...notes/Mona rat race.txt]%32.1[...]on, including complete autonomy on the direction and velocity of movement, accompanying the North-American notion of freedom and relation to destiny. in Iran the movement is also based on personal cars but everyone is stuck in traffic, so there is a freedom of choice implied and is initially available but then on the plain of possibilities there are all sorts of technologically situated block-roads that traffic in and hinder motility. this is also a condition of Tarof. “shoma befarmayid!” (after you!)
*Tarof might be as well a mode of resistance in order not to enter the economy of the other (--> at the mercy of the other), when they say “it's on me.”
•رودربایستی <--> ? a [در رودربایستی گیر کردن] (a --?--> حیا)
shah: one who sits while others stand --> tarof as king's behavior (tarof is adab-e salatin?) ~~--> tasavof's tarof: takalof (=/= javan-mardi: ‘self = guest’)
Khhv0M9n5_g
every call to speak involves some violation and over-joy, putting oneself in a persecutory way on the line, what Sa'di calls in “Dar Favaede Khamushi” in 4th chapter of his Golestan ‘on the disadvantages of speaking’ or “On the Advantages of Silence” (Written in 1258 CE)
literate or obliterate
infinitely less violent --> that there is never absolutely nonviolent, a value infinitely small but never zero; infinidecimals
degree of violence = 1/x {while “true”: x+1}
(Augustine:)
(Because of the arbitrariness of being:) “to love" = "I want you to be”
[we need to be witnessed:]
because “we have not made ourselves,” we “stand in need of confirmation. We are strangers; we stand in need of being welcomed”
*strangers and exchangers (sarraf)
this is an artistic concern with foreign-policy
[Arendt:] (in 20th century) shifts in the terms in which we locate the ethics and values of responsibility
citizen --> refugee
[demand for clear ethical responsiveness]
*citizen: an entity assumed to occupy the secured interior zones of polity (who generates the affect and discourse of care, concern, responsibility, and rights;)
*refugee: foreign and shifting body with no home base--has become the exemplary locus for any possible cosmopolitan ethics
you feel like a foreign body until you finally get a job, love, being greeted,
(you may remain foreign until the other claims your body: the police, the lover, the employer, some microorganism that make you sick, and so on.)
(Nietzsche's view of) the friend as the future***
Holderlin asking “Wo aber sind die Freunde?” (a central complaint of ethical proportions and political consequence), (that they have not come to the place from which the poet is greeting) scattered[...]
(220)[...notes/Mona rat race.txt]%32.3[...] practices it, should often involve triangulation and the drama of departure?
I found myself (also) tempted to reduce her/him/you to sameness,
“meant to be,” relying on a kind of metaphysical latency.
invasion with little violation(?)
(In rhetoric:) citation = apostrophe [address to an absent or imaginary person, calling to the other]
(i am late. i am transed late. translation and trans-relations has everything to do with latency. )
Avital: For Bataille, friendship is part of the sovereign operation and is linked to reading.
apostrophe (citation) for Derrida is the possibility of postmortem discourse --> memory, acts of bringing back, recalling
can we take out no insurance policies to safeguard thinking or writing or building?
(Lyotard's) différend: a dispute or difference that cannot be resolved by the cognitive or linguistic resources we have at hand --(indicating rather)--> a rupture in the presentation of testimony (~ litigate)
something you could turn your tattooed back on
(#my work on [post-feminist] harem)
(companionship and sexuality and installations of community) --> The Inoperative Community [Bataille, Blanchot, Nancy]
(how to) create community wherever I go?
(establish relationships: humor, kindness, attention, reworking, “re-”, festivity, moderate arousal, silliness, playfulness, support,)
learning making a “fictive kin group in training” (how to learn to notice each other? how to learn to be in the same game?)
to insisted on community without relying on transcendence =/= communion
(community without illusions about itself)
a community that is self-annulling but rigorous (rigorously perverse)
(--the duties of the survivor)
-this is about creating convivial spaces (=/= urban design ideology)
(to set up around) work =/= (bodies of) knowledge
(let's make this an obligation:) to create an atmosphere in which interesting mistakes can get made
let's bring a huge amount of material what we get into trying to digest
--> [an effect of being in Europe ==>] is harem about having a space/time to claim as my own? [it can never be?] an actual space which i can dream of and re-create and hope toward? retrieving a mythic place of origin [that cannot be rebuilt]?
•*the harem girls my ancestors* --> Cinderella
=/= longstanding tradition of seeing the female experience as ‘inherently’ painful (as in the pathos of The Handmaids Tale TV series)
(#harem Manifesto)?
..telos of anything {in apass, my bow and arrow? (=/= a generalized claim) --> it was about knowing the energy of each other and trusting the honesty and coherence of directional postures and responsive movements. [#harem] (*) one's game might be geared to build success acco[...]
(221)[...notes/Mona rat race.txt]%32.8[...]>
(companionship and sexuality and installations of community) --> The Inoperative Community [Bataille, Blanchot, Nancy]
(how to) create community wherever I go?
(establish relationships: humor, kindness, attention, reworking, “re-”, festivity, moderate arousal, silliness, playfulness, support,)
learning making a “fictive kin group in training” (how to learn to notice each other? how to learn to be in the same game?)
to insisted on community without relying on transcendence =/= communion
(community without illusions about itself)
a community that is self-annulling but rigorous (rigorously perverse)
(--the duties of the survivor)
-this is about creating convivial spaces (=/= urban design ideology)
(to set up around) work =/= (bodies of) knowledge
(let's make this an obligation:) to create an atmosphere in which interesting mistakes can get made
let's bring a huge amount of material what we get into trying to digest
--> [an effect of being in Europe ==>] is harem about having a space/time to claim as my own? [it can never be?] an actual space which i can dream of and re-create and hope toward? retrieving a mythic place of origin [that cannot be rebuilt]?
•*the harem girls my ancestors* --> Cinderella
=/= longstanding tradition of seeing the female experience as ‘inherently’ painful (as in the pathos of The Handmaids Tale TV series)
(#harem Manifesto)?
..telos of anything {in apass, my bow and arrow? (=/= a generalized claim) --> it was about knowing the energy of each other and trusting the honesty and coherence of directional postures and responsive movements. [#harem] (*) one's game might be geared to build success according to one's goals, but unless the game engages the other, it is worthless. (* it is about) learning how to wit. (*) my bow and arrow in use, my tropes and abstractions, what are they good for if others don't play/engage with them? to recontextualize ‘method’ and methodology. (*) “incommensurable tacit knowledges of diverse communities of practice” --> “communication” across irreducible difference (where “method” is not what matters most;) (game of) “situated partial connection” ==> subjects
(not always the human language is the medium) two-way conversation =/= naming (~= intention-laden and consciousness-ascribing linguistic practice) --> sometimes not God, logos, or sujet suppose savoir, rather a dog makes you (in whose image?) --> this is about making our categorical labor harder}
it is about a politics disinterested in: self-identity, realization of intention, transcendence, ‘sweet and nice “feminine” worlds and knowledges free of the ravages and productivities of power’ (Haraway 2003), cultural relativism, master-slave discourse,
**mutuality is mutability is contingent is historic** (=/= reciprocity, mo'amele be mesl معامله به مثل --> retalia[...]
(222)[...notes/Mona rat race.txt]%32.9[...]ressions
burdened with a bird name
(birds of Attar)
20 minutes to propose some itineraries
all the different ways we come to life. (some even through violation, being shaken awake, libidinal surge, thrill, etc.) --> the delusion to desiring nonviolence (whenever there is desire there is violence)
wanting, desire <--> violence
(نیاز niaz <--> azar آزار)
which organs of peacefulness are we resisting?
{punishment, wanting to be punished}
delivery (not ‘from’ but) ‘of’ punishment
(for Varinia: what about the people feeling guilting and destructive who rush to the judge or the penal system confessing and begging for punishment? --where is the figure of persecutor located at her practice? if at all addressed.)
(@Sana: how do i deal with helplessness? the Hilflosigkeit is primal, [the start-up engine of psychoanalysis, powerlessness and power-failure.] --> (then let's ask) where does it hurt? in the eyes? ears? --for Varinia it hurts on the neck)
-and despair
-and distress
when I punish you...
i cannot say if our encounter is specifically Levinasian
...................................
[Chris Philo and Chris Wilbert]
‘natural’:
-scientist's site of fieldwork
-naturalist's site of biological conservation
-entrepreneur's site of capital accumulation
-poacher's site of prey
-soldier's site of refuge
--> geographies of human struggle, politics, colonialism, capitalism, intervention,
what is shapping in these sites (science labors, natural parks, pig and chicken farms, mobile phones, etc.) human-animal relations (in their widely divergent kinds)?
(technology, ethics, welfare and politics in Tehran)
the ways my mother thinks about the diffission of animals’ bodily wastes beyond the bounds of their immediately present: dog's poop, etc. --> spatial externality of animals (--"they contaminate!”)
in the case of mobile phone animal meme, the human-animal relation does not operates solely through the physical proximity of humans and animals, but rather a wider geography, and networks the interiority of Tehran domestic environments.
-as the house becomes cleaner, the public domain becomes more feral, and the animal more contagious, and the proximity more virtual, and the cross-species relationships and pictural,
-questions of the vital, the dangerous, and the wild (in tehran)
“[...]animals, especially dead ones, enter centrally into what humans can themselves be and do in the world.” (Cockburn)
i am trying to establish an anthropological, sociological and psychological investigations in this matter, calling for a ‘cultural animal geography’ that focuses on the complex entanglings of human-animal relations with space,[...]
(223)[...notes/Mona rat race.txt]%33[...] />
-entrepreneur's site of capital accumulation
-poacher's site of prey
-soldier's site of refuge
--> geographies of human struggle, politics, colonialism, capitalism, intervention,
what is shapping in these sites (science labors, natural parks, pig and chicken farms, mobile phones, etc.) human-animal relations (in their widely divergent kinds)?
(technology, ethics, welfare and politics in Tehran)
the ways my mother thinks about the diffission of animals’ bodily wastes beyond the bounds of their immediately present: dog's poop, etc. --> spatial externality of animals (--"they contaminate!”)
in the case of mobile phone animal meme, the human-animal relation does not operates solely through the physical proximity of humans and animals, but rather a wider geography, and networks the interiority of Tehran domestic environments.
-as the house becomes cleaner, the public domain becomes more feral, and the animal more contagious, and the proximity more virtual, and the cross-species relationships and pictural,
-questions of the vital, the dangerous, and the wild (in tehran)
“[...]animals, especially dead ones, enter centrally into what humans can themselves be and do in the world.” (Cockburn)
i am trying to establish an anthropological, sociological and psychological investigations in this matter, calling for a ‘cultural animal geography’ that focuses on the complex entanglings of human-animal relations with space, place, location, environment and landscape. ~-> topology(s) {it means that spaces and places involved make a difference to the very constitution of the relations in play}
[Tehran: wilderness ~ public ~ non-domesticity]
...differing peoples in differing periods and worldly contexts***
societies in a host of settlements, fields, farms, factories, imaginary, literary, psychological and virtual spaces (--> and how animalhuman is socially defined)
technologies of human orderings : telegram? [encountering all kinds of inventiveness that go on cross-species (human, animal, story, image, media), the kind of semiotic work]
*Space* (de Certeau) : A place (lieu) is the order (of whatever kind) in accord with which elements are distributed in relationships of coexistence. It thus excludes the possibility of two things being in the same location (place.) The law of the ‘proper’ rules in the place: the elements taken into consideration are beside one another, each situated in its own ‘proper’ and distinct location, a location it defines. A place is thus an instantaneous configuration of positions. It implies an indication of stability.
--> space as the ‘scheme of things’ --> species-identifying
=/= imaginal space, animal space, memory, dream, etc.
‘species-identifying’ (classification) in:
•pre-Neolithic totemic societies (Shepard 1993)<[...]
(225)[...notes/Mona rat race.txt]%33.1[...] public domain becomes more feral, and the animal more contagious, and the proximity more virtual, and the cross-species relationships and pictural,
-questions of the vital, the dangerous, and the wild (in tehran)
“[...]animals, especially dead ones, enter centrally into what humans can themselves be and do in the world.” (Cockburn)
i am trying to establish an anthropological, sociological and psychological investigations in this matter, calling for a ‘cultural animal geography’ that focuses on the complex entanglings of human-animal relations with space, place, location, environment and landscape. ~-> topology(s) {it means that spaces and places involved make a difference to the very constitution of the relations in play}
[Tehran: wilderness ~ public ~ non-domesticity]
...differing peoples in differing periods and worldly contexts***
societies in a host of settlements, fields, farms, factories, imaginary, literary, psychological and virtual spaces (--> and how animalhuman is socially defined)
technologies of human orderings : telegram? [encountering all kinds of inventiveness that go on cross-species (human, animal, story, image, media), the kind of semiotic work]
*Space* (de Certeau) : A place (lieu) is the order (of whatever kind) in accord with which elements are distributed in relationships of coexistence. It thus excludes the possibility of two things being in the same location (place.) The law of the ‘proper’ rules in the place: the elements taken into consideration are beside one another, each situated in its own ‘proper’ and distinct location, a location it defines. A place is thus an instantaneous configuration of positions. It implies an indication of stability.
--> space as the ‘scheme of things’ --> species-identifying
=/= imaginal space, animal space, memory, dream, etc.
‘species-identifying’ (classification) in:
•pre-Neolithic totemic societies (Shepard 1993)
•biblical classifications of the different beasts (Leviticus: Sibley 1995)
•ancient and medieval ‘great chain of being’ thinking (Lovejoy 1936)
•Linneaus's Systema naturae
•tabular representations of the natural world (Frangsmyr 1983; Spary 1996)
•...
understandings of what comprises an animal is different in each case.
what should be interested?
“(elaborating on Shepard,) Ingold (1994) suggests that hunter-gatherers generally view the distinction between humans and animals as permeable and easily crossed, unlike what is taken as read in much Western science and philosophy.”
when/how you are persuaded to portray yourself as the relevant ‘expert’ in whatever field?
who are the legitimate spokespersons for animals? once Attar, and now biology sci.
(‘the modern constitution’ is as guilty as mysticism's literacy)
...[...]
(226)[...notes/Mona rat race.txt]%33.1[...] --> animals supposed to be found in the non-discursive spaces and places of the world) (or on the television)
-Said: ‘imaginative geography’, geographical ‘othering’
-overlappings that we find in telegram social media tehran --> what kinds of ‘animal’ (which animalities) are at stake there in the mobile phone's interface?
In recent years zoos have reinvented themselves as ‘arks’
animals categorically embodied ‘meaty beings,’ and how they are usually “out of place” in the the immediate locality made in Tehran
animals are very good at forging their own beastly places, ‘other’ spaces of that of the human
(this is not about ‘territory’)
who “can” think and act in the world?
who has the “ability” to prompt change?
[my apass research project is in a sence *contemplating the agency* and speculating *relocating qualities* ~-> (re)configuration of the world]
cultural cross-codings has always been constructed between ‘some’ humans and ‘some’ animals
*the “source” of agency, coined in Europe(?) from the sixteenth and seventeenth centuries onwards: self-awareness, intention, thought and language --> properties of “consciousness”
(--> History of Consciousness department in the Humanities Division of the University of California, Santa Cruz. #entities that started to make decision deep in the ocean)
(--> ‘actor-network theory’ ANT; Callon, Law, Latour, Serres. #the key difference here lies in the historical uses and mediations of objects, for humans objects are employed to solidify social bond. ANT sees agency emerging as an effect generated
and performed in configurations of different materials. Latour's work to relocate qualities.)
(--> New Materialism; radical constructionism, all world is a poem)
(--> nonrepresentational theory; Anderson, Harrison, Stewart; critique become vitalist: to watch grass grow, or curious and experimental to face an overbundance of things to be described or imagined; concepts are lived; the subject is present as witness to the moment in which some worlding is about to disclose itself in some form or event. the result is a subject attached to worlds throwing together in a sensory refrain, a literally unbelievable image, or a muscle of sociality or belief. theory: drawn through writing into the ways that people and things venture out into reals. a world in the present tense is always other than its representation [<-- another argument for #excess]. nonrepresentational writing : *a phenomenal method of attending and composing* =/= epiphenomenal: an expression of knowledge already garnered انبار from scholarship. to spin out of critical thinking's bad habits: the prizing of prefabricated good objects over bad objects.)
(--> Singh, Anand; agency as a threshold of life with its own immanent forms of movement and flux, studying spirits and shifts in int[...]
(227)[...notes/Mona rat race.txt]%33.2[...]s of jamming and jam session
welcome to this metaphysical place
like you, i am also sometimes in heaven, sometimes in hell, in no-land, nowhere, elsewhere, in Belgium; also interested deeply in what signals my and our arrival in the metaphysical entity of Belgium. like Christian, as i am fantasizing his excursion that i missed, we went out and walked back into the city, studying what really signals our arrival, when and how and where on the body we feel that we are there. and my guess is that it is always technological. but in an another universe your arrival might be registered by greeting. and in an Iranian sense...
...................................
my lecturing, when it is about going after a term or a metaphor or a subphenomena or a paraconcept, {to arrive at its essential qualities or range, its meaning and historical rootedness, how does it hold things together, what holds it together (in related but different speculative milieu,) its intractable necessity, its ghostly effectiveness, its phenomenological maintenance, in which framework they maneuver, and so on} is a tentative intervention that i reside in the weaker neighborhoods of thought, even vandalizing (authoritative knowledge-)claims of legitimacy and abandoning the controlling of possibilities of comprehension.
-(purposeful?) anarchy of questioning, unfolding my thoughts anarchically
*not to work on X in order to get the point across that one remains susceptible (mosta'ed مستعد, dar khatar در خطر, dar ma'raz در معرض) to and in need of X : what X almost was, or is still about to be
(the character of X, and? the X-ian character)
-rather, ask, in what way X allows an approach?
{Avital on} **authority, violent shores of human governance
what happened to authority after the demotion (tanazol-e rotbe تنزل رتبه) of the “big Other” (death of God, State, Pir, and other most[...]
(231)[...notes/Mona rat race.txt]%33.5[...]ms in which to understand. but those terms are only useful for the purposes of understanding that particular set of data, and if i then leave that data, and if i follow these objects as they move out of the highlands, and if they became, if they came into an art market, then absolutely what we would be dealing with is commodities[...] --> situated knowledges [#SK], #import function
...................................
*literature = the question of reading* (=/= matter of novels and poems)
...................................
what is the language of war?
(Keenan > Weizman:) we need to understand war as discourse --> *war = a threatened discourse*
-The language component of war exists in the gap between the level of destruction which is “possible” and the level of destruction which is “actually applied” in every given situation.
when war is no longer a means but an end in itself(?) -->? Hezbollah
deterrence: a means of controlling a person's behavior through negative motivational influences
“We are law-abiding, and we go wild.”
violence stripped of semiotics
The logic, the reason, of conflict is thus political ... for Clausewitz, politics is essentially logic, logos, discourse, people reasoning with one another, thinking and speaking, exchanging
@Luis, why conflict could be my concern? because it marks the breakdown of politics, when we can no longer have a conversation, engage in the game, where there is no possibility of further exchange, there is fighting
failure ==> use of force
Saskia Sassen called the attacks of September 11 “A Message From the Global South”
she wrote that the attacks bore witness to a failure in communication or to a “translation problem”
for her the language of September 11 attacks was clear
Sassen's dangerous and depraved rationalization of September 11: south is speaking in a language that needs no translation
the word ‘conflict’ (is coined as a discoursive necessity and) bears with itself an analysis of politics which sees it as a rational enterprise, a structured confrontation or conversation aimed at compromise or reconciliation, the exchange of demands and the negotiation of outcomes --> a Greek tradition : to protect politics from irrationality and persuasion, and that State's monopoly of law enforcement is the only legitimate violence --> (as a term) ‘conflict’ carries with itself a telos of consensus (etefagh-e ara اتفاق آرا Übereinstimmung), agreement ==> perfect understanding ~~--> (Greek -->) democracy's dream of overcoming internal opacities of mediation or signification, dream of a final unification, dream of a clear universal language
(Barthes’ fable of) the woodcutter[~= an agent of change] ==> language = act (without m[...]
(232)[...notes/Mona rat race.txt]%34.1[...]am of overcoming internal opacities of mediation or signification, dream of a final unification, dream of a clear universal language
(Barthes’ fable of) the woodcutter[~= an agent of change] ==> language = act (without mediation or image, operating *an immediate transformation* ==> politic) :
If I am a woodcutter and I am led to name the tree which I am cutting down [j'abats], whatever the form of my sentence, I speak the tree, I do not speak about it. This means that my language is operative, linked to its object in a transitive way; between the tree and myself, there is nothing but my labor, that is to say, an act. This is a political language: it presents nature to me only to the extent that I am going to transform it, it is a language by which I act the object; the tree is not an image for me, it is simply the meaning of my action. But if I am not a woodcutter, I can no longer speak the tree, I can only speak of it, about it.
@apass @Femke
(Barthes:) political = operative (~ active, transformative, destructive) --> this is an important fable for artists
talking about ‘conflict’ is also like this, is a “political” speech, an “operative” language, it “presents” the object of my action to me, which is democracy, and not Colombia
(some figurative ‘violence of language’ =/= [Austin, Derrida, Butler ==>] i am talking about paying attention to) the language used in a certain manner by certain agents --> studying in KHM media school teaches me to be careful with the erasure of distance, mediation, reference, representation, to be careful with the collapse of hermeneutic (in any discourse) --> the labor of transparency [@Mona @Ali ]
(the very strange claim [made by political leaders] that) force is a kind of language, and not just any language. It is one which solves the problem that seems endemic to all things linguistic, namely: failure, indirection, misunderstanding, drift. [...]that the language of force actively and successfully delivers its message --> a fable: “everybody understands the language of force” (unlike ordinary, diplomatic, political language) --> the readability or communicative power of the utterance, violence is seen as continuous with discourse --@Mona
[*]violence: “speaking the (only) language of the other” --> (very strange fable:) that violence is noninterpretive direct(~ umediated) and nonanalytic, that it is unmisunderstandable, that it takes hold and transforms its listener [--> fantasy of affective communication], hermeneutic and cognitive of the language is effaced and what is left is only *delivery* itself [@Ali's way of talking has a hint of this (a self-erasing speech,) he “delivers” his (political) message to me #tattooing me }--> the silencing/elimination of his interlocutor, **the little annihilatory gestures** of my friends], that it [violence] aspires to a *pure present*
•this is a transla[...]
(233)[...notes/Mona rat race.txt]%34.2[...]>
bacteria, yeast, fungi, plant, fly, human cell
chimeric borderlands of GFP and transgenics
pushing against the perceptual and affective registers of laboratory walls embodied selves, eating practices, living conditions
bio-capitalism
animal industry
(Hayward on) carnality and radiance of naturecultures
(welcoming a) multidisciplinary table of where light is being eaten
visuality as corporality
light = meat
(Latin word) lumen: light, lantern, lamp, clairity, understanding, the central cavity of a hollow structure in an organism or cell
*somalumenal: how might luminosity, effulgence and illumination be about embodiment or corporality? light transubstantiated into flesh and matter (=/= body transcended by the thrills of enlightenment and radiance)*
(my work on telegram bestiary:) *post-animal studies*
[*]tranimal: a synecdochically imagined correspondence written as a portmanteau word --> changes in our understanding of bodily transformation, somatic and sensual synthesis that manifests synecdochically (a figure of speech in which a part is used for the whole or the whole for a part) =/= metaphorically
[Cinderella is synecdochic]
*trans-
ongoing labor of cross-species agents
energetic and material crossings that disrupt bifurcated categories
(Haraway + Hayward) metaplasm قلب حروف: a change in a word (by adding, comitting or transposing its letters, syllables or sounds) that can signify a mistake, stumbling, a troping that makes a difference [in joined natureculture --Haraway--> flesh and signifier, bodies and words, stories and worlds]
to inflect tranimals with its tropic kin of antimeria that turns nouns into verbs, that mobilizes, incites, activates persons, animals, places, things and ideas
*i am rubied by your attention* : the relay of energies and forces (not just encounter) ==constitute==> ontology
[*]ontology: what there is + what debts we owe to it --> we owe ‘sensation’ to life's ‘insistencies’ : (Hayward arguing) we must respond to *life's insistencies* through sensation (corporal prehensions)
--(?why to write:)--> **noun = transitional responses to relationships** (=/= direct products of environment)
==?==> percussive distribution of affect
boundary: refracted interfaces of passage, prepositional orientation
sensuous being: unmetabolizable more, the residue of passing
jellyfish sting story
“a jellyfish stings human skin, leaving an empurpled mark that inscribes the boundaries of tentacle and skin (somatic technologies), but the excitation (sensorial transit) of burning and blistering energy remains partly unmetabolizable--this remainder is differentiating and binding. so excitation is not necessarily predicated on pos[...]
(234)[...notes/Mona rat race.txt]%35.2[...]>
-my art work has been more about intensity + techne (= baroque?), than aesthetics ==> ([{when i make images} sharing] our) subjugation to sensation
( sensibility [ ... ) sensuousness ]
|
affect <-- sensation --> affect
affect affect
affect affect affect
affect ::{~body~}::
sensation --distribute--> affects & percepts (across bodies)
excitation (unleashes bodily organization at the site of contact) = zone of an *expressed threshold* =/= zone of contact
multispecies materialities --Grosz--> life folds over itself to embrace its contact with materiality
rabbit mammalizes light
glow: a dynamizing force ==> making matter more
Hayward: through [Alba's] glow, her artfulness, we are reminded that species are not just relationships, nor are species ever directly in relationship with other species, we are resonances and dissonances of intensification, energetic cadences of one another--a sensorial ensemble [<-- what marketing would say about this?]
space between scientific experimentation (biocultural) & domestic cohabitation (composition #Cinderella, pet) --evoke--> invisible labour of jellyfish, research on the proliferation and patterns of cancer cells and the sensation of somalumenality [Hayward's Alba]
(Anker > Hayward:) the chimera must be understood in a social context: these beasts have always reflected the social, scientific and religious circumstances <-- my project in zoological vandalism
(Hayward's neologism --> posthumanist repositioning of visuality) carnophallogocentric visual appetite
...glow (intensifying vision) drifts through the bodies of consumers
eating (ingesting and killing of) jellyfish usually takes the form of dried crisps sprinkled into salads and Chinese food
Cinderella's techne --> companion
Crusoe's techne --> human
-fictional kitchen where Cinderella works (and is not a master of)
[learning from] Cinderella (her room has been undone and remade by cohabitation with birds, mice, evil mother --> changing the self and adapting) ==> ontology: a practice of co-constitutive awareness
Alba --engineered--> to glow
pig --engineered--> to become sausage
...................................
Seymour
bad affect
(bad environmentalism's) respond to mainstream environmentalism + questioning its broader ideals of nature
=/= conventional environmental affect
both identify & respond to the aforementioned absurdities and ironies, through absurdity and irony + related affects and sensibilities:
•irreverence بى ادبى
•ambiv[...]
(235)[...notes/Mona rat race.txt]%35.3[...]t with materiality
rabbit mammalizes light
glow: a dynamizing force ==> making matter more
Hayward: through [Alba's] glow, her artfulness, we are reminded that species are not just relationships, nor are species ever directly in relationship with other species, we are resonances and dissonances of intensification, energetic cadences of one another--a sensorial ensemble [<-- what marketing would say about this?]
space between scientific experimentation (biocultural) & domestic cohabitation (composition #Cinderella, pet) --evoke--> invisible labour of jellyfish, research on the proliferation and patterns of cancer cells and the sensation of somalumenality [Hayward's Alba]
(Anker > Hayward:) the chimera must be understood in a social context: these beasts have always reflected the social, scientific and religious circumstances <-- my project in zoological vandalism
(Hayward's neologism --> posthumanist repositioning of visuality) carnophallogocentric visual appetite
...glow (intensifying vision) drifts through the bodies of consumers
eating (ingesting and killing of) jellyfish usually takes the form of dried crisps sprinkled into salads and Chinese food
Cinderella's techne --> companion
Crusoe's techne --> human
-fictional kitchen where Cinderella works (and is not a master of)
[learning from] Cinderella (her room has been undone and remade by cohabitation with birds, mice, evil mother --> changing the self and adapting) ==> ontology: a practice of co-constitutive awareness
Alba --engineered--> to glow
pig --engineered--> to become sausage
...................................
Seymour
bad affect
(bad environmentalism's) respond to mainstream environmentalism + questioning its broader ideals of nature
=/= conventional environmental affect
both identify & respond to the aforementioned absurdities and ironies, through absurdity and irony + related affects and sensibilities:
•irreverence بى ادبى
•ambivalence
•camp
•frivolity هرزه
•indecorum بى نزاکتى
•awkwardness
•sardonicism زهر خنده
•perversity
•playfulness
•glee شاد شاد
affects and sensibilities typically associated with environmentalism:
•gloom
•doom
•guilt
•shame
•didacticism
•prescriptiveness
•sentimentality احساساتى
•reverence حرمت
•seriousness
•sincerity
•earnestness
•sanctimony تقدس
•self-righteousness
•wonder
assumptions:
•that reverence is required for ethical relations to the nonhuman
[...]
(236)[...notes/Mona rat race.txt]%35.4[...]nd conquest) =/= telegram
-if not the ‘oppressed other’ then what kind of actor is ‘you,’ ‘them,’ or ‘me’?
Ponyo --> low-oxygen environment in which fish die but jellies thrive
distracting --> diffracted ethics --Haraway--> (as a metaphor to talk about) history of interaction, interference, reinforcement, difference =/= reflection or reflexivity: displacing the same elsewhere (in traditions of representation, searching for the authentic really real)
*diffraction: (depending on the phase differences and the amplitude of the light waves) elements of composite light (white light) are reinforced, weakened, or eliminated by each other alternately*
•scales of butterfly wings and fishes...
•modification of the form of a word to express the different grammatical relations into which it may enter
•to put concerns, entities, relationships, and actions into process [-to put your found object into process of interference]
•[*]diffraction: mapping of interference ==Haraway==> where the *effects of* differences appear =/= differences appear
meaning + matter + action (always live together)
telegram animal carousel: nonhuman-animal-machine
my room/bedroom (~-> Cinderella's attic, architecture of containment)
overlapping perceptual worlds
synaesthetic force of perceiving and feeling, processing and mattering --> transposing of senses
immersion
kinesthesia
numerous haptic registers
we are transsensual
[*]sensation: the vibratory force in all organisms that seduces, sexulizes, entices, and mesmerizes the body
vibrate
oscillate
wave
aquarium ==> new sensations: deep-sea drifting and shimmering for upright opaque hominids --> that are sent further adrift through experience in yet unknown expressions
[*]ecology: ambivalent powerful elusive ways of composing through histories of interation, relationality, interconnection, and materiality
relational matter =/= matter of who has agency
Hayward's [and my] attention and sensuous reach are solicited by the ctenophores in the display, a display that instrumentalizes the jellies diffracting cilia and solicits my senses
-jellies participation in worldhood (further becomings)?
immersed in deep marine technoscience worlds...
...................................
Marx: human begin to distinguish themselves from animals as soon as they begin to produce their means of subsistence ==> they produce their actual material life
--Haraway--> Marx understood relational sensuousness, and he thought deeply about the metabolism between human beings and the rest of the world enacted in living labor --> the humanist teleology of that labor: making of man himself
[...]
(241)[...notes/Mona rat race.txt]%35.8[...]ns imposing their will), dialogue between the two, influence of the animal upon the human
(thinking about animals that we raise in order to kill and eat them)
asking breeders: could one in any way way that their animals collaborate with them and work with them?
•the immediate general response is: no --✕--> yet you hear many stories about animals who did in fact participate in the work of those who were raising them : they acted in deliberate ways of their own volition
-do animals work?
the answer to this question will change something --> (Despret's pragmatism) *pragmatic position = involving a question whose answer turns out to have consequences*
(Porcher > Tapper:) relationships between human and nonhuman animals (judging that this relationship must have followed a historical progression similar to that undergone by the relations of production between different groups of men):
1. hunting societies --> communitarian, animals are part of the same world as humans
2. domestication --> slavery
3. pastoralism --> contractual forms of the feudal type
4. industrial societies --> relationships based on means of production and capitalist relationships
Tapper (and Castelluci) raise the possibility that animals may indeed work, they also close these relationships up in a *single schema* of ownership and exploitation
to inherit: (not merely receptive,) implies a task, a pragmatic act = appropriation
**one's heritage is something constructed, and it is constantly transforming itself retroactively** بازگشتی --> it makes us capable of responding and that we in fact respond to our heritage =/= simply carrying on a tradition
***things are inherited, but we become ourselves in carrying out the gesture of inheriting***
(Harawayian) re-member: enact the past, collect and compose ~/= (Despretian) to inherit: giving oneself an account of a certain task, which is more than just remembering
[storymaking] *to make a story = to reconstruct, to fabulate, to offer other presents and futures to the past* [~/= Sina: to fabulate = to give other pasts to the present and future]
how to ask the question of work properly?
you have to consider animals as other than victims, natural and cultural idiots that *need to be liberated* despite themselves --> ‘liberating the world of animals' = 'freeing the human world of the presence of animals’ [---> go to fabulation of animal human in the movie How to Train Your Dragon: The Hidden World]
=/= telegram's animals
*humans and animals must (not just considered together but) always be imagined together*
ceasing to consider “animal = victim” ==> (?how in telegram media) animals involve themselves (since they are not natural and cultural idiots), just as human (breeders) are [...]
(242)[...notes/Mona rat race.txt]%35.9[...]ne who trusts the breeder, and one the herd trusts, usually is in the front) =/= dominant cow (in the hierarchy of the herd, is found in the middle of the herd)
a theme in animal technicians
paying attention to animals = being able to feel the limits that animals ask us to take into account (more than questions of well-being)
[many times] *work often leaves no evidence behind* (=/= publishing)
@apass
ethology ==teaches==> certain questions cannot be answered unless one constructs concrete conditions beforehand --> those that allow the questions to be asked + those that render those who ask capable of discerning the answer, capable of grasping it when it emerges
peace-maintaining gestures of the cows
why the work of the cows was invisible?
*because work only becomes perceptible when the cows resist* (when they place limit on what can happen) --shows--> when everything goes correctly it is because of an active investment on the part of the cows
***when everything happens as it should, we don't see the work*** (=/= notion of work in art)
@apass
(when they do what has to be done in response to an order, cow's) obedience looks “mechanical” (~/=? Cinderella's obedience [?not in a mechanical age])
[=/= art's work <== conflict that disturb this order of things]
(the fieldwork of Despret helping me to realize that) *the moments without conflict* are not something merely natural, self-evident, or mechanical --> they require from the cows (or someone whose work is invisible) the activity of pacification, in which they make compromises (groom each other, exchange gestures of politeness, etc.)
•dogs and horses who are asked to serve as therapeutic assistants for humans: these animals often have a passive air and seem to simply be letting things happen --> *their cooperation is based on a remarkable ability to hold themselves back* [<-- i saw this, in a theater piece for blind, i was sitting next to two assistant dogs, and could feel strongly their efforts to sit motionless in the dark within the crowds] ~~--> but non of this is perceived...
only by observing the many ways that cows can resist the breeders, doing something other than what is expected of them ==> the researcher could see how they are actively invested in the work : when the cows show that they are unwilling to do what is wanted ==> their “good will” appeared (the effect of their willingness)
•this is an interested problem @apass, the notion of asking participants to participate in an “active” way =/= animal work }--> “working well for an artist = violating normative organization (recommendations, regulations, procedures, codes, specifications)" = تمرد tamarod recalcitrance: practical or collective intelligence appearing when intentional mistakes are made, or when feigned misunderstanding leads to acti[...]
(243)[...notes/Mona rat race.txt]%36.1[...]t everything goes without saying ♥
‘communication with animals = being together engaged in work’ :
•learning patience in regard to them
•respecting them as they are ==imply==> you know them & recognise them
•
@Leo
we are required to think about people and animals as **connected in a single experience** (in which they jointly constitute their identities) #chimera
==> (obligates us to consider) the manner in which they keep faith with each other --> they respond to each other through the consequences of their action & their responses are part of the consequences (=/= act based on shared assumptions)
{being a victim ==imply==> passivity + all its consequences}--> *animal is not a victim* [because:]
•saying “animal = victim” =/= (Despret's) mode of being engaged in question
•(don't forget that) ***تقصیرپذیری culpability is easier to tolerate than responsiblity مسئولیتپذیری*** (because responsibility prevents the question from being closed)
•***a victim does not invite curiosity*** <-- curiosity is essential in relations in which two beings learn to look and to look back (Despret + Haraway)
victim =/= (Despret’ animal, Sina's Cinderella) more alive, more present, they invite more question --> they get the chance to become interesting
•a Cinderella who does her job engages us in a totally different manner than a Cinderella who is the victim of the authority of her evil mother and wicked sisters
(from a clinical standpoint + in human terms) [*]work: gestures, know-how, the involvement of the body and the intelligence, the ability to analyze, interpret and react to situations:
•work transforms the world
•work objectifies intelligence
•work produces subjectivity
work, not only has to do with economic rationality, but participate in other forms of rationality, in relation to:
•identionality, in relation to:
•identities
•in relationship to God
•obligation and cures
•obedience to Nature or mastering it
•moral rationality --> (Marx's) work: definitve form of expressing their life (a mode of life, Dejours: assertion of their existence)
‘work = a source of recognition’ ==> work =
•a source of pleasure
•a practice in the construction of our identities
•a judgment about beauty (of something being well done that *relies upon the recognition of one's peers* --> this is something i realized in apass) ==> judgment about *bond* (that concerns) the means of the work's doing [and places where humans and animals share things, achieve things together, accomplish themselves] (=/= the work as accomplished): a **reciprocal judgment (of bond & beauty)** [bond: judgment about the conditions of a life lived together ***even in situations that are radically asymmetrical***] through which the breeder and his[...]
(244)[...notes/Mona rat race.txt]%36.2[...]) the very existence of reciprocity of the encounter
how scientists (and artists) construe their presence in the field
*the will to be there without being there*
the problematic “animals react =/= animal don't react”
(also in art -->) ***the regime of distrust of influence*** [--> fable of ‘artist's original interiority']
-*- what does ‘meaningful’ means? -*-
scientists aim to find new methods to focus on those behaviors that are most meaningful to the animals themselves
•Shirly Strum --> I tried to let the baboons themselves “tell” me what was ‘important’ (-how a tree can tell you what is important to them?) -with the baboonss: nothing made them believe that she could be a baboon, so she decided after a while that she could try to urinate while staying among the baboons ==> surprise (=/= trying not to disturb the baboons with her body) --> her body (style, gender, smell, look, anime, etc.) made her enter into relationships with the animals in a new mode, **as a living person (like them) she creates with them an embodied proximity** (==> embodied affinities) [<-- Jassem is very good at it. this happens as well in apass research environment between artists]
---> go to Cinderella taking shower with her birds in the attic {urine, noise, surprise}
•Mark Bekoff --> empathy: possibility of sharing feelings involves mirror neurons (“I can feel the animals”) ~= (an experiment to incorporate) *to embody literally*
+ (Burghardt's) use of *critical anthropomorphism* (=/= Walt Disney) use of various forms of information (natural history, perception, behavioral description, autism, Cinderella, etc.)
•Temple Grandin (expert in factory plants for slaughter systems) --> *empathy without pathos* (for her and the animals) [*]world: a swirling mass of tiny details ~ [animal: autistic savant ~= special form of genius]--> a little plastic water bottle lying harmlessly, a shiny reflection, a yellow jacket hanging on a fence, all those turn out to be in their world *wrong details* (“I think the way animals think”) --> ****animals are visual thinkers**** {*you have to see in details*_ <-- how my work changed visually from abstract to baroque while working on the heritage of zoology. #Cinderella: which part of me animals give new powers and meanings? that part is of other beings}
-{Grandin actively transforms mindless animals into meaningful geniuses ==> gives them new powers ==> changes her}--> *animals (or your ghosts, your subjects) are invited to other modes of being, other relationships, new ways to inhabit the human world + to force human beings to address them differently : **disclosing unexpected affinities ==create==> new identities** (=/= empathy: tourism of the soul) --> identities do not pre-exist identification : *****previous construction of affinities ==> identity (is the outcome, the achievement)*****
(Grand[...]
(247)[...notes/Mona rat race.txt]%36.5[...]onships with the animals in a new mode, **as a living person (like them) she creates with them an embodied proximity** (==> embodied affinities) [<-- Jassem is very good at it. this happens as well in apass research environment between artists]
---> go to Cinderella taking shower with her birds in the attic {urine, noise, surprise}
•Mark Bekoff --> empathy: possibility of sharing feelings involves mirror neurons (“I can feel the animals”) ~= (an experiment to incorporate) *to embody literally*
+ (Burghardt's) use of *critical anthropomorphism* (=/= Walt Disney) use of various forms of information (natural history, perception, behavioral description, autism, Cinderella, etc.)
•Temple Grandin (expert in factory plants for slaughter systems) --> *empathy without pathos* (for her and the animals) [*]world: a swirling mass of tiny details ~ [animal: autistic savant ~= special form of genius]--> a little plastic water bottle lying harmlessly, a shiny reflection, a yellow jacket hanging on a fence, all those turn out to be in their world *wrong details* (“I think the way animals think”) --> ****animals are visual thinkers**** {*you have to see in details*_ <-- how my work changed visually from abstract to baroque while working on the heritage of zoology. #Cinderella: which part of me animals give new powers and meanings? that part is of other beings}
-{Grandin actively transforms mindless animals into meaningful geniuses ==> gives them new powers ==> changes her}--> *animals (or your ghosts, your subjects) are invited to other modes of being, other relationships, new ways to inhabit the human world + to force human beings to address them differently : **disclosing unexpected affinities ==create==> new identities** (=/= empathy: tourism of the soul) --> identities do not pre-exist identification : *****previous construction of affinities ==> identity (is the outcome, the achievement)*****
(Grandin:) *marginal essence --transform--> partial perspective ==> affinities: (Haraway's) just-barely-connections*
}=/= romanticism: the belief that “feeling for another” belongs to some sort of naive state of nature
(#feedback: ways of showing the artists how they actively create the perspective that allows them to “see” --> ‘giving artistic feedback = being an anthropologist on Mars’)
Despret anticipate finding some references to the body (beyond simple “presence”) in the work of scientists --> the question of meaning + (its corollary) the question of perspective
tick's perception = world
(we know from Uexküll) one may indeed construct a perspective without involving the body - the perspective may be drawn partially from a mental process
•*animals only perceive things that have meaning for them*
•*animals construe meanings in acting*
Umwelt theory: a scientist may make an inventory of what makes the animal act and react [...]
(249)[...notes/Mona rat race.txt]%36.6[...]e” ~= “imaginative (autobiographical, emotional) =/= factual (neutral)” ~= “body =/= mind”
(reconstruction of)
what is most meaningful for animal
what is the perspective of animal
*most meaningful: affected perspective* (Despret) =/= (Uexküll) semiological perspective (of the tick)
(looking for or) focus on affected perspective ==Despret==> (reveals) scientists’ bodies in their practice --> what having a body means (for scientists)
+
(Haraway ==>) *bodies are “made” by scientific practices [<-- that is why the question of science is important for whoever dealing or working with the body]
+
(Annemarie ==>) bobies (that are made) are enacted multiples (in medical practice)
+
(Despret -->) how bodies are undoing and redoing themselves through different scientific practices with animals? = *how are bodies growing multiples in diverse practices?* + (its corollary) *how do each of these practices (+ animals they are addressing) enact each of these bodies?*
Mowat's *modest embodiment* ==Despret==> partial affinities [=/= seeing like a wolf or mouse] ==> feeling or being like a wolf or mouse = ****to be taken in a radically non-psychological sense**** (--> Cinderella's non-psychological relation to her birds and mice =/= contemporary western psychological subjects)
---> go to wildboyz, Cinderella under a mouse regimen
-using his body as an experimental tool --> eating a wolf's diet (=/= empathy, romantic dream of being a wolf)
submit his own body to mouse diet
one uses one's own body to meet the needs of another
Mowat used his own body as a means of generating scientific proof, and turned it into an apparatus for validity [--> how do we apply or misapply our body in artistic environment for generating truth and validity? to be careful with the context of generalization]
([artist's and] scientist's) body: a technical device, the witness
(companion story -->) ***to embody the way other beings solve their survival problems***
“the business of curling up to start with, and spinning around after each nap” (was vital to success with a dozing wolf) --> Cinderella's choreography of the morning greeting ceremony
limits of endurance
i feld that i, because of my specific superiority as a member of Homo sapiens, together with my intensive technical training, was entitled to *pride of place* =/= being under observation
Mowat's humour =/= Derrida not laughing at his own worries (concerned with: what distinguish animals from man is their “being naked without knowing it”)
•naked body is a pretext, a pre-text for more philosophy
•Derrida is talking to his colleagues (the very people who are **seeking grandiose difference** <-- also artists) =/= a difference that happens to him
•(my problem with the old t[...]
(250)[...notes/Mona rat race.txt]%36.7[...]ry) *how do each of these practices (+ animals they are addressing) enact each of these bodies?*
Mowat's *modest embodiment* ==Despret==> partial affinities [=/= seeing like a wolf or mouse] ==> feeling or being like a wolf or mouse = ****to be taken in a radically non-psychological sense**** (--> Cinderella's non-psychological relation to her birds and mice =/= contemporary western psychological subjects)
---> go to wildboyz, Cinderella under a mouse regimen
-using his body as an experimental tool --> eating a wolf's diet (=/= empathy, romantic dream of being a wolf)
submit his own body to mouse diet
one uses one's own body to meet the needs of another
Mowat used his own body as a means of generating scientific proof, and turned it into an apparatus for validity [--> how do we apply or misapply our body in artistic environment for generating truth and validity? to be careful with the context of generalization]
([artist's and] scientist's) body: a technical device, the witness
(companion story -->) ***to embody the way other beings solve their survival problems***
“the business of curling up to start with, and spinning around after each nap” (was vital to success with a dozing wolf) --> Cinderella's choreography of the morning greeting ceremony
limits of endurance
i feld that i, because of my specific superiority as a member of Homo sapiens, together with my intensive technical training, was entitled to *pride of place* =/= being under observation
Mowat's humour =/= Derrida not laughing at his own worries (concerned with: what distinguish animals from man is their “being naked without knowing it”)
•naked body is a pretext, a pre-text for more philosophy
•Derrida is talking to his colleagues (the very people who are **seeking grandiose difference** <-- also artists) =/= a difference that happens to him
◾(my problem with the old tiring trend in philosophy [after encounter with Manning]:) looking for locus of things [a generality] : talk about ‘the figure of the cat' = the allegory for all the cats on the earth (~ the felines that traverses our myths and religions, literature and fables)
***what the cat might actually be doing***
(this is my relation to description, what is the world, that cat, the demon, the mice up to? and use my best imaginative crafts and precise descriptive acts, the answers are many. that is not about definition or defining ‘what is’ the cat that visits me or the spider in my room. i only try to well define concepts and not subjects. my style of presenting my research on ajayeb bestiary: narrating the contingency of the differences that happened and mattered to me in particular =/= philosophy)
wolves (=/= nomadic roamer) have strong feelings of property rights and they ritually and regularly mark their boundaries
[...]
(252)[...notes/Mona rat race.txt]%36.7[...]n particular =/= philosophy)
wolves (=/= nomadic roamer) have strong feelings of property rights and they ritually and regularly mark their boundaries
what am i allowed to do with my body when i am with animals?
(Despret + Strum + Mowat) using one's body to make the animal respond (--> does this make sense with humans? in apass for example --?--> use your body to make them respond =/= react)
--Haraway--> a “good” (actually bad) scientist = learning to be invisible, like a rock to be unavailable, as if data-collecting humankind were not present, seeing the scene of nature close up through a peep-hole, remove from the subject animals’ social environment
•(ignoring animal social cues) imagining the baboons as seeing somebody off-category, not something --> to be a *nonentity* (tolerated but unobtrusive!!)
--> [*]distance: a cognitive and relational perspective {what kind of distance, aesop fables, Kelile Demne, or ajayeb takes or keeps?}
--> learn to be [*]polite: (in the ethical, political, and epistemological senses of the word) to respond, to acknowledge, to look back, and *to greet*
****politeness ==> transforms you --> in the way of those you are being polite to**** (<--?-- Cinderella's politeness)
companion story --> wich who we share food {=/= with who we cook together <-- generated protocols ==> host, guest, house, power}
[(Annemarie's) praxiographic enquiry into the] (Despret's) embodied practices of knowing [of (Sina's) Cinderella]
**bodies enact =/= perform**
@Chloe, Mette --> (ironic) performing a protocol =/= embodied choreography
(contemporary choreography =/= embodiment)
(scientists and animals are fleshy creatures which are) enacted and enacting through their *embodied choreography* (<-- epistemological, political, ontological)
scientist work [observing, collecting events, meeting them, writing about, inscribing them into theories --> explain why they do what they do] ==> *makes their animals more real*
--Despret--> a praxiographic account [~= feedback] (paying attention to the way scientists embody their work) ==> *make scientists more real*
(for apass) we need praxiography =/= philosophy or theory [of artistic research]
Sina's note taking in apass --> how *practices at some point become words*
#feedback in apass ==make==> artists and their work more real
feedback ==> interpretive version --> coexistence of the various versions of a multiple object (<-- this is localized or *situated* : it happens “there” and nowhere else)
work of observation in apass:
•conceptualizations of short-term social exchanges
•conceptualizations of agency-structure dynamics
•getting closer to the everyday activities of those speaking
•(context driven?) f[...]
(253)[...notes/Mona rat race.txt]%36.8[...]wledge practices* (various practices are closely linked ==> ontologies are linked [for example a patient who talks to a doctor in a consulting room may receive a clinical diagnosis, while laboratory measurements ‘do’ her disease in a different way. or in artistic research environments such as apass.])
(Annemarie's) praxiography --> asking what are the techniques that make things (their empirical, epistemological found objects) visible, audible, tangible, knowable (for this artist in front of me #feedback @apass)**
‘empathy’ is a word that is often recruited when bodies are involved --> resonances with troublesome romantic meanings (magic, fold knowledge)
embodied empathy shifts its meaning from one situation to another --> different meanings ==> different outcomes
[*]empathy: the process by which one delegates to one's body a question, or a problem, that matters and that involves other beings’ bodies --> bodies are articulating and become articulated in the asking and in its responses
= making the body available for the response of another being (=/= feeling what the other feels)
==create==> possibility of an embodied communication (=/= experiencing with one's body what the other experiences)
---> go to Cinderella's empathy: make one think with & with the body
--Despret--> *empathy becomes a scientific tool* that need to be shaped, forged, refined, embodied, a tool that attunes bodies
[*]care: it matters for them that it matters for their animals (***what matters for the other person becomes your matters***)
how to act in a polite manner in a baboon's world? (or in an artist's world, when we give feedbacks)
{seeing like a baboon =/= acting like a baboon = corresponding with a baboon}--> *they transform themselves in order to create partial connections* (James’ “acting as if”) =/= performative
•to act with the baboons (learn how a tree gives you dirty looks, how it resists the proposition of your presence)
•Lorenz's “becoming with”
•Despret's “the miracle of the attunement”
embodied communication --> responsible relation --> constructing the possibility of engagement
[*]responsible: the one who constructs him/herself in order to be available to a respond
--Despret--> (to imagine that we can actually) correspond through the choreographic language of our bodies
“traying to get knowledge" = knowing for the sake of knowing }<-- 19th century adventure hunter archeologist imperialism
***(for James) [*]emotion: what makes us feel (=/= what is felt), an experience of making available ==> an occasion for others : ****emotions ==> dispose our bodies**** (+ our bodies dispose our emotions) @Chloe
-if we want to feel an emotion, we can dispose our body to produce it (<-- this was my method in my early performances in 2014)
[...]
(256)[...notes/Mona rat race.txt]%37[...]tters for their animals (***what matters for the other person becomes your matters***)
how to act in a polite manner in a baboon's world? (or in an artist's world, when we give feedbacks)
{seeing like a baboon =/= acting like a baboon = corresponding with a baboon}--> *they transform themselves in order to create partial connections* (James’ “acting as if”) =/= performative
•to act with the baboons (learn how a tree gives you dirty looks, how it resists the proposition of your presence)
•Lorenz's “becoming with”
•Despret's “the miracle of the attunement”
embodied communication --> responsible relation --> constructing the possibility of engagement
[*]responsible: the one who constructs him/herself in order to be available to a respond
--Despret--> (to imagine that we can actually) correspond through the choreographic language of our bodies
“traying to get knowledge" = knowing for the sake of knowing }<-- 19th century adventure hunter archeologist imperialism
***(for James) [*]emotion: what makes us feel (=/= what is felt), an experience of making available ==> an occasion for others : ****emotions ==> dispose our bodies**** (+ our bodies dispose our emotions) @Chloe
-if we want to feel an emotion, we can dispose our body to produce it (<-- this was my method in my early performances in 2014)
Lorenz, Strum, Smuts, Despret
learn to become what it becames when it acts ‘as if’ --> *stakes of reliable knowledge : to thing with*
...................................
Baxstrom --> anthropology of the anthropologist
Despret --> ethology of the ethologist
اشعیا Isaiah provides a vivid imaginary of multispecies bonds and flourishing: the wold will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling together; and a little child will lead them
*nonhuman animals are as much subjects of history as humans are*
-why do we listen to prohpets?
quasi-theological and anthropocentric notions such as that of the great chain of being
(the importance of) changing ourselves as humans ==> change animals
•how changing human habits also gives other animals a chance to change theirs?
[*]ethology: a practice of habits involving distance, knowing activity, politeness, milieu, alliance
(i am interested in women) not because of gender [= identity politics, political correctness], but because of *their practice and the question they pursue*
what parrots talk about
talking birds and primates as subjective interlocutors who can become persons in the exchanges allowed by language
*they never posed the question of knowing what a raven could, through this somewhat maniacal behavior, teach them about what interested i[...]
(257)[...notes/Mona rat race.txt]%37[...]e fact that the animal does not cease to transgress the rules and models + that it is unpredictable in its choices (<-- ravens demand this) ==> you adopt other ***criteria of achievement*** [--> in giving #feedback to artists: understanding their ‘criteria of achievement’ (has nothing of an ambitious program about it, but) leaves their program totally open in regards to its realization]
◦for example (Heinrish explains) raven's criteria of achievement: the raven can ****procure resources from the environment and convert them to a little more of itself**** (<-- @apass this is also what artists do, *converting the environment into a little more of itself*)
=/= theory of sociobiology {raven = an umpteenth example of the “all purpose” model of the theory of the “selfish gene” --> altruistic behaviors ==> transmit the greatest possible number of its genes to the population --> ravens who are altruistic recruiters (sharing rare resources), costly from the individual point of view, can reap benefits in regard to evolution ~= *the animal simply obeys a relatively inflexible rule: help your relatives, ignore others, and you will multiply the copies of yourself* --> *your animal will be similar to others and all the variations be nothing but details of the same motive* [=/= Cinderella]}
how does the motive make the “crime” an achievement for the raven?
how (to accord) this achievement (with that which) translate to (the raven's everyday) survival?
(register of) negotiations of interest and stakes ~/= (politeness of) “getting to know” by posing the question, in terms of achievement, what it is that interests the raven
--> to elucidate (not just what and how, but) why the raven does what it does
•the ravens will not show you straightforwardly what counts for them --> you have to create situations that permit the ravens to help you decide (among all the contesting fictions) the right fiction [#artistic feedback as fictioning]
dance of hesitation
(a cadaver لاشه, once a preditor, waiting for an imprudent raven) to reverse the situation: to convert the bird into a little more of itself
==> salutary egoism: it would be better to be with many others in the case of this type of error
organization
cooperation
i find, you open
*work of the researcher = leading the ravens to take a position in relation to his fictions and hypothesis* (resisting those that don't explain, clarifying those that do) --Despret--> **the researcher must create a dispositive that confers on the ravens “the power not to submit to his interpretations”** <-- politeness of “getting to know” {"getting to know you” does not necessarily turn on an attentive benevolence but on the art of finding the forces, and exchanging them, in an exercise of [*]rivalry: (constituted by) a clever mixture of complicity & opposition}
test of th[...]
(258)[...notes/Mona rat race.txt]%37.2[...]ravens not respond to questions but they pose new ones
-how could we ask them (the ravens, trees, etc.) to verify our hypothesis (about them)?
*he has no answers =/= he has nine hypothesis*
biological detective stories
curiosity (for the things you discover that you don't know) <== the more you know
more cunning
more imagination
more activities
--to--> obligate ravens to choose between hypothesis
{ Heinrish: “It is still dark, and I'm already being awakened by raven calls! Several birds are flying over Kaflunk making short, high-pitched calls that are unlike the usual quorks. These calls convey excitement. The birds are flying to a kill! I feel it. Even I can understand, and I too am recruited” }--Despret--> ***if this recruitment by nonhumans was able to acquire such an efficacy, it is because the human was transformed by those whose enigma he was trying to understand*** [=/= animal rights activist ==> evidence arrive in the form of a weakened raven that has to be saved]
***letting himself be drawn into their enigma = converting the environment into a little more of himself ==> he learned to become sensitive to what makes the ravens sensitive*** (Cinderella's mice learned that about her)
Heinrish --> I, as a mammal for whom they are not intended, can feel [...] I also feel I can detect a raven's surprise, happiness, bravado, and self-aggrandizement
(recognizing one another ==>) to go by way of what the ravens demand --Cinderella--> *progress often depends more on how well one follows the situation than on how well one controls* (especially when control is difficult)
•one must learn to ask them to give evidence differently and to try to understand *how a raven ponders a question*
and now, when everything is suddenly new, this bird acts as if nothing is out of the ordinary! [...] I can only guess that they see it not as an absolute but as departures from the accepted. when everything is different, then comparisons cease, and almost anything can be accepted -Heinrish
(--> integration)
tame
questions that the other ones do not allow to be asked
tamed and be tamed to better find out what matters from a raven's point of view
gain the trust to respond to the demands of the politeness of *getting to know*
•the dispositive of taming then proves to be a privileged access of “getting to know” : it actualizes competences that have less chance of occuring in usual conditions (those of the birds and those of the researcher) ==> transforms habits (those of the birds and those of the one who investigate them)
aviary مرغدانی
the most adventurous & the most curious ==> the most attached to the researcher (to Cinderella) ==> hierarchy takes shape as a function of bravery [...]
(259)[...notes/Mona rat race.txt]%37.5[...] often depends more on how well one follows the situation than on how well one controls* (especially when control is difficult)
•one must learn to ask them to give evidence differently and to try to understand *how a raven ponders a question*
and now, when everything is suddenly new, this bird acts as if nothing is out of the ordinary! [...] I can only guess that they see it not as an absolute but as departures from the accepted. when everything is different, then comparisons cease, and almost anything can be accepted -Heinrish
(--> integration)
tame
questions that the other ones do not allow to be asked
tamed and be tamed to better find out what matters from a raven's point of view
gain the trust to respond to the demands of the politeness of *getting to know*
•the dispositive of taming then proves to be a privileged access of “getting to know” : it actualizes competences that have less chance of occuring in usual conditions (those of the birds and those of the researcher) ==> transforms habits (those of the birds and those of the one who investigate them)
aviary مرغدانی
the most adventurous & the most curious ==> the most attached to the researcher (to Cinderella) ==> hierarchy takes shape as a function of bravery [=/= bravery of adventure in the shape of radical detachment and fluidity]
(when) *investigator becomes biographer* (==> the story changes)
(how when why) the fact of recruiting must be linked to demonstrations of bravery
position in the hierarchy
manner of recruiting
shyness: dancing a little dance of hesitation
(Despret's account of how Heinrish succeeded in) recruiting the ravens around his problem <~~~~> *he sufficiently recruited himself to invent pertinent ways of addressing them* ==> the models are now commensurate متناسب with their unpredictability
@apass
Heinrish becomes their expert and their reliable spokesperson ==> (like Pierre) he could now convince and interest his colleagues in terms that count for them (==> enroll other researchers to pose other questions) ==> he could bear witness for them
=/= Hitchcock's the birds --> nature turned to horror, based on in Germany in mid-1990s fifty ravens invaded the idyllie Swabian Alps region... ==> their killing would be necessary
(chain of recruitment:) the German ravens had in thier turn succeeded in recruiting the representative of the american ravens, and Heinrish was able to recruit ecologists, who in their turn mobilized experts and politicians, who themselves modified the habits of the owners of the cows and sheep... [---> go to Tsing's coalescence]
***amazing interspecific recruitment***
Sina --telegram--> visual animal --inventing--> hallucinating --spoiled--> dissociated
[...]
(261)[...notes/Mona rat race.txt]%37.5[...]e wolves and permit then to eat with their eyes closed? ♥
...................................
[title]
the old taghalob (تقلب cheat)
history of enumeration in the Iran (measurement, weight, scale)
the history of our non-mathematical practices
...................................
time travel (in TV series or literature) --> (regardless if they are dystopian or not) essential for creating sensations of historical continuity
Marzolph on premodern middle eastern narrative culture
seafaring merchant...
sailor's yarns
tales documented in persian literature of the muslim period appear to be offshoots of earlier versions in either indian or arabic literature --> arabic as the lingua franca of the day
Kitab ajayeb al Hind, wonders of india, 10th century by iranian captain Bozorg ibn Sahriyar of Ramhormoz
(Marzolph holisitic assessment [=/= Beyzai's parochial claims of iranianness] of) middle-eastern narrative traditions = arabic + persian + otaman turkish + jewish + christian (+ several other) narrative traditions related to each other and none of which may claim an exclusive position
city of Brass
the Golden City is a legendary city built in africa by Tawil, the brother of the giant Ug, both of whom were born from the incestuous relation between Cain and his sister Anaq. having been deserted for more than a thousand years, the Golden City was later conquered by Egyptians and became the source of their fabulous wealth.
agahi آگاهی knowledge
na javan mard ناجوانمرد impudent one
farz فرض rite
sonat سنت manner
mardi مردی manly combat
[Sina, Ehsan -->] in the manner of *narrative men* --> typical for the thousand and one nights--whose protagonists of merchants (often thrift sons of rich merchants, who embark on travel after thter they have wasted their fortune with false friends)
•save himself by his inventiveness, strong determination, physical strength
•there is no single predestined future but a variety of options whose eventual practical course depends on the protagonist's active intervention
•(Sinbad left behind on an island where) the Ruhh has laid its eggs (spirit's eggs تخم های روح 🥚🥚🥚)
•althought most of them kill other people in order to survive, their action is spontaneously motivated by the needs of the moment
•
با هزار زحمت with a thousand efforts
customary formal “hearing is obeying”
pitfalls
“[...]When I returned home, my wife had died. They lifted her up, took me along, and brought us to that cave. With a rope they let me down and blocked the entrance of the cave. After they had lowered the [body of my dead] wife and the [bundle of] clothes and I had regaine[...]
(262)[...notes/Mona rat race.txt]%37.6[...]ers ==> consitute a specific place
•puberty = the fantasy that this disfiguration will make me more myself
•teenager = you spend hours before the refracting reflection of your transmutating *body = your most intimate other* --> enact boundaries, sometimes lovingly, but also brutally
(senses are) reactive to the sensual abundance of the world but limited by affected perceptual milieus
[*]texture: residue of unmetabolized and metabolized sensations of animate forces --> emergence of bodiliness (<-- Hayward's rhetoric)
transitional body = textural body
architecture: the most binding part of the communal rhythm
appearance ~= metonymic
appearance allows her to emerge situationally as a woman, a gendered neighbor, a historical subject
(being under the influence of the moon:) enfleshing elements of your (celestial) environment within yourself and expressing parts of yourself back into the (terrestrial social) environment
identification: “i am like you = i know you” ==> resolve the divide of difference
(let's not make that kind of garden again -->) inclusion in Adam's nameable Eden of belonging (=/= Cinderella's transbestiary)
cross-species rejoiners
mended spiderwebs
error is (still a kind of) expression
human: composites of zoo-intensities, animated movements, bio-differentials
(i always felt like this) my perceptions are refracted through psychic forces
anxious
uncertain
paranoid
“is everyone staring at the morphing ‘it’ that is me”
(understanding of art in contemporary european performance -->) art = intensifying bodily substance, to resonate otherwise, to feel different corpo(realities) through zones of transition and intervention, provocation = responses to our *capacities to resonate*
...medicalization, recognition, subjectification, instrumentalization, and responsiveness being with animals
...................................
what does the maze mean for the rat?
what a maze can mean?
experimental psychology --> subjects conform most often to the expectations of their experimenters [--Despret--> they are *artifactual*]
-*the scientists think that the subject respond to the question that is posed to them, but the subject in fact respond to another question* -->{question that is addressed to them = protocol to which they are submitted}--> they can take a position in relation to what is proposed to them in scientific research [=/= Cinderella's mice subject]
the idea that (the assumption that) their subjects could be influenced by what the scientist was looking for ==> the experimenters tried most often to camouflage the real questio[...]
(265)[...notes/Mona rat race.txt]%38.2[...]: composites of zoo-intensities, animated movements, bio-differentials
(i always felt like this) my perceptions are refracted through psychic forces
anxious
uncertain
paranoid
“is everyone staring at the morphing ‘it’ that is me”
(understanding of art in contemporary european performance -->) art = intensifying bodily substance, to resonate otherwise, to feel different corpo(realities) through zones of transition and intervention, provocation = responses to our *capacities to resonate*
...medicalization, recognition, subjectification, instrumentalization, and responsiveness being with animals
...................................
what does the maze mean for the rat?
what a maze can mean?
experimental psychology --> subjects conform most often to the expectations of their experimenters [--Despret--> they are *artifactual*]
-*the scientists think that the subject respond to the question that is posed to them, but the subject in fact respond to another question* -->{question that is addressed to them = protocol to which they are submitted}--> they can take a position in relation to what is proposed to them in scientific research [=/= Cinderella's mice subject]
the idea that (the assumption that) their subjects could be influenced by what the scientist was looking for ==> the experimenters tried most often to camouflage the real questions guiding their research
-the assumption that the subjects do not do what they do because the experimenter asked then to do so, but for more abstract and more general reasons ==> “ecological validity”
-*the subjects most of the time not only predict what the experimenter expects of them but they comform to it*
-[they responded to] the way in which they interpreted that which was expected of them (<-- just because they are nice people.) “when the subjects were asked why they did all this [absurd tedious repetitive] work without objecting and without posing other questions, they responded that they had thought that is was a test of endurance. and they obeyed because a scientist asked then to”
difference between hypnotized subjects and “normal” experimental subjects
*the lure utilized to mask the expectations* (in psychology, far from resolving the problem)
organization of the research --> scientist distributes expertise in a very asymmetrical manner
what a maze can mean? --Despret--> **translating what happens to rats in terms of meaning**
(drawing on Uexküll's theory of Umwelt) --> open up for the animal the question of point of view
a concrete or lived Umwelt ==> the animal endowed with sensory organs different from our own, cannot perceive the same world as we do
{**perception: an act of creation =/= a form of reception**}--> the [...]
(266)[...notes/Mona rat race.txt]%38.2[...] objects (=/= perceive passively)
*the activity of perception = an activity that confers meaning* = only that which has meaning is perceived, only that which can be perceived (~= is important of the organism) is *accorded a meaning* (~= accordance)
•butterfly lives in a world of luminous intensities and of odors
•tick lives in a world of butyric acid released by the sebaceous follicles of mammals
•spider lives in a world of...
•rat lives in a world of...
•
for a spider?
for a rat?
time, space, place, path, way, house, odor, enemy,,, --> each event (in the perceived world) “signified” which is not perceived except in that it signifies ==> ***animal = subject = a “lender” of meaning***
[*]subject: that which accords meaning
the object is constituted in action (the animal never enters into a relation with an object as such) --> meaning does not emerge from the object = objects are not alone in having meaning accorded to them
Umwelt: an environment of relations
no animal can be neutral of another (in the environment) <--if-- it can be seen to be accorded a meaning
***strange lures ==make=possible==> types of research***
Cinderella to the mice : alluring producer of sociality (lure: enticement for meaning) <== *lures are frequently required in order to convey the meanings of an animal*
a human can take on the meaning of *socius* (comrade, friend, ally)
a human can learn what a socius means in the like of a jackdaw (to be taken for a material socius)
--> ‘associating with' = carry out various activities together
you want to be taken by somebody from another species for a material socius (that is also why people have pets) =/= pray
meanings are not fixed once and for all, flowing from elementary needs of the organism: meanings are flexible, can apply to other beings, extend to unforseen situations, change, and even invent and create new relational uses (<-- this is what i experience in translational working with meanings in farsi literate in my lectures)
(Cinderella asking) when observing rats, what can produce the activity of translating their behaviors in terms of meanings?
one confuses the term “examine” with that of “neutralize” --> (Watson, scientist) removed the rat's eyes, olfactory bulb, and whikers, which are essential to the sense of touch in rats, before throwing it into the exploration of the maze...
--Despret--> if the world had probably lost all meaning for this de-sensed rat, the rat itself had lost all meaning for its experimenter (if it ever had one for him)
-this is the goal of the procedure: search out the lowest common denominator, the left-over, the automation, the behavior that from one species to another will render all organisms commensurable [...]
(267)[...notes/Mona rat race.txt]%38.3[...]--> meaning does not emerge from the object = objects are not alone in having meaning accorded to them
Umwelt: an environment of relations
no animal can be neutral of another (in the environment) <--if-- it can be seen to be accorded a meaning
***strange lures ==make=possible==> types of research***
Cinderella to the mice : alluring producer of sociality (lure: enticement for meaning) <== *lures are frequently required in order to convey the meanings of an animal*
a human can take on the meaning of *socius* (comrade, friend, ally)
a human can learn what a socius means in the like of a jackdaw (to be taken for a material socius)
--> ‘associating with' = carry out various activities together
you want to be taken by somebody from another species for a material socius (that is also why people have pets) =/= pray
meanings are not fixed once and for all, flowing from elementary needs of the organism: meanings are flexible, can apply to other beings, extend to unforseen situations, change, and even invent and create new relational uses (<-- this is what i experience in translational working with meanings in farsi literate in my lectures)
(Cinderella asking) when observing rats, what can produce the activity of translating their behaviors in terms of meanings?
one confuses the term “examine” with that of “neutralize” --> (Watson, scientist) removed the rat's eyes, olfactory bulb, and whikers, which are essential to the sense of touch in rats, before throwing it into the exploration of the maze...
--Despret--> if the world had probably lost all meaning for this de-sensed rat, the rat itself had lost all meaning for its experimenter (if it ever had one for him)
-this is the goal of the procedure: search out the lowest common denominator, the left-over, the automation, the behavior that from one species to another will render all organisms commensurable تناسب پذير [<-- no!!!!]
the tacit assumption that an animal could ever enter into a relationship with an object is false <--Uexküll-- (to have in mind) to study the most different kinds of animals in their relations to a maze
her attic, Cinderella in the universe of meanings
an epistemological problem --> it is not straightforward to enter into the subjective universe of an animal in interrogating it through an experimental dispositive thought up by a human
[dispositif: referring to machines and devices. as philosophical concept that has been drawn upon by Deleuze, Foucault, Althusser, Agamben, and many others, has been rendered as “apparatus”, social apparatus]
maze --> what this particular experimental dispositive can mean for a rat? how can this *traversing* come to be, from the point of view of the rat (Uexküll calls “familiar pa[...]
(268)[...notes/Mona rat race.txt]%38.4[...] flexible, can apply to other beings, extend to unforseen situations, change, and even invent and create new relational uses (<-- this is what i experience in translational working with meanings in farsi literate in my lectures)
(Cinderella asking) when observing rats, what can produce the activity of translating their behaviors in terms of meanings?
one confuses the term “examine” with that of “neutralize” --> (Watson, scientist) removed the rat's eyes, olfactory bulb, and whikers, which are essential to the sense of touch in rats, before throwing it into the exploration of the maze...
--Despret--> if the world had probably lost all meaning for this de-sensed rat, the rat itself had lost all meaning for its experimenter (if it ever had one for him)
-this is the goal of the procedure: search out the lowest common denominator, the left-over, the automation, the behavior that from one species to another will render all organisms commensurable تناسب پذير [<-- no!!!!]
the tacit assumption that an animal could ever enter into a relationship with an object is false <--Uexküll-- (to have in mind) to study the most different kinds of animals in their relations to a maze
her attic, Cinderella in the universe of meanings
an epistemological problem --> it is not straightforward to enter into the subjective universe of an animal in interrogating it through an experimental dispositive thought up by a human
[dispositif: referring to machines and devices. as philosophical concept that has been drawn upon by Deleuze, Foucault, Althusser, Agamben, and many others, has been rendered as “apparatus”, social apparatus]
maze --> what this particular experimental dispositive can mean for a rat? how can this *traversing* come to be, from the point of view of the rat (Uexküll calls “familiar path”)? how rats in pretending to respond to the questions of the behaviorists respond in fact to another question?
-behaviorist's question: what is the abstract relation of a being, whatever it may be (that which the behaviorists call an organism) to a natural object?
why do rats always touch the walls as they go along them? --Cinderella-->
•they are haptophiles, they like to touch
•they inscribe the course of their route in their bodies in the form of lines, curves, and turns, or even roughness, textures, sensations of cold or humidity
•letting itself be marked by the space
--Despret--> what do we know about what the body of a rat can sense?
***(from) the why of caused --to--> entering into the regime of meanings***
the rat does not respond to the question of learning, he responds to the question of *an architecture that constitute the world for him*
(how?) the “animal's own world” can (with difficulty) include the human observer as an[...]
(269)[...notes/Mona rat race.txt]%38.4[...]mensurable تناسب پذير [<-- no!!!!]
the tacit assumption that an animal could ever enter into a relationship with an object is false <--Uexküll-- (to have in mind) to study the most different kinds of animals in their relations to a maze
her attic, Cinderella in the universe of meanings
an epistemological problem --> it is not straightforward to enter into the subjective universe of an animal in interrogating it through an experimental dispositive thought up by a human
[dispositif: referring to machines and devices. as philosophical concept that has been drawn upon by Deleuze, Foucault, Althusser, Agamben, and many others, has been rendered as “apparatus”, social apparatus]
maze --> what this particular experimental dispositive can mean for a rat? how can this *traversing* come to be, from the point of view of the rat (Uexküll calls “familiar path”)? how rats in pretending to respond to the questions of the behaviorists respond in fact to another question?
-behaviorist's question: what is the abstract relation of a being, whatever it may be (that which the behaviorists call an organism) to a natural object?
why do rats always touch the walls as they go along them? --Cinderella-->
•they are haptophiles, they like to touch
•they inscribe the course of their route in their bodies in the form of lines, curves, and turns, or even roughness, textures, sensations of cold or humidity
•letting itself be marked by the space
--Despret--> what do we know about what the body of a rat can sense?
***(from) the why of caused --to--> entering into the regime of meanings***
the rat does not respond to the question of learning, he responds to the question of *an architecture that constitute the world for him*
(how?) the “animal's own world” can (with difficulty) include the human observer as an observer
...the maze can authorize neither the question of the “familiar path” nor that of the meaning of the wall
artifactual: the situation where the being who is interrogated responds to a different question than the one the scientist poses to her
hypothesis of the existence of an artifact ==> the possibility of taking into account the fact that the animal would have a point of view on the situation
(to take measure of) what one's anxiety prompts (in the course of research):
•expanding the imagination
•paralyzing the imagination ==> injection of more control
sciences that mobilize the beings that respond to it
each experiment indicates not only the manner in which the animals generally experience the procedures --but--> the way in which each of the animals lives them as a function of the perception that it has of them, as a function of what it expects
[...]
(270)[...notes/Mona rat race.txt]%38.4[...]f the meaning of the wall
artifactual: the situation where the being who is interrogated responds to a different question than the one the scientist poses to her
hypothesis of the existence of an artifact ==> the possibility of taking into account the fact that the animal would have a point of view on the situation
(to take measure of) what one's anxiety prompts (in the course of research):
•expanding the imagination
•paralyzing the imagination ==> injection of more control
sciences that mobilize the beings that respond to it
each experiment indicates not only the manner in which the animals generally experience the procedures --but--> the way in which each of the animals lives them as a function of the perception that it has of them, as a function of what it expects
(Despret affirming that) there is no *artifact* unless there is *generalization*
*the time of the experimental dispositive* is not the same since it is set within a provisional and short time (five days if testing, corresponding to the work week) while *the time of the farm* is a time of accumulated memories and experience
-the memory of the food eaten before
#Cinderella
it expects something else <== what one gives it is not the sole cause involved
animals certainly respond to a question, but it is not the one we pose to them
*the researchers compartmentalize the research; the animals to not stop prompting them to decompartmentalize it* ♥
(always) the artifact --constitutes--> the object of critique
animals do not judge an *abstract situation*, but a situation offered to them *as it is offered* to them
(Cinderella's) reciprocal habituation --> animal itself actively takes the questions and the presence of the researcher into consideration
to negate tgate the condition of research --> exchange judgment and opinions (+ mutually affect one another)
why is ‘interest’ a bad motive, in this frame?
-because the animal must be interested in other things besides the human being, it must continue to live its life as a goat or a sheep --✕--> “the good animal: the animal responds to her observer”
...................................
Singh + Dave --> ordinary affects of killing (animal) --> anthropology of ethics =/= Agamben's killablity (linked with sovereignty): routinized emotionally indifferent production of bare life (capacity to decide which bodies can be killed, without the killing counting either as homicide or as a sacrifice)
normative moral claims
(Laidlaw, Foucault) ethical life: reflexive practice of freedom --humanistic-->
•traditions of virtuous conduct
•changing practices of self-fashioning
•affective dispositions: com[...]
(271)[...notes/Mona rat race.txt]%38.5[...]trol
sciences that mobilize the beings that respond to it
each experiment indicates not only the manner in which the animals generally experience the procedures --but--> the way in which each of the animals lives them as a function of the perception that it has of them, as a function of what it expects
(Despret affirming that) there is no *artifact* unless there is *generalization*
*the time of the experimental dispositive* is not the same since it is set within a provisional and short time (five days if testing, corresponding to the work week) while *the time of the farm* is a time of accumulated memories and experience
-the memory of the food eaten before
#Cinderella
it expects something else <== what one gives it is not the sole cause involved
animals certainly respond to a question, but it is not the one we pose to them
*the researchers compartmentalize the research; the animals to not stop prompting them to decompartmentalize it* ♥
(always) the artifact --constitutes--> the object of critique
animals do not judge an *abstract situation*, but a situation offered to them *as it is offered* to them
(Cinderella's) reciprocal habituation --> animal itself actively takes the questions and the presence of the researcher into consideration
to negate the condition of research --> exchange judgment and opinions (+ mutually affect one another)
why is ‘interest’ a bad motive, in this frame?
-because the animal must be interested in other things besides the human being, it must continue to live its life as a goat or a sheep --✕--> “the good animal: the animal responds to her observer”
...................................
Singh + Dave --> ordinary affects of killing (animal) --> anthropology of ethics =/= Agamben's killablity (linked with sovereignty): routinized emotionally indifferent production of bare life (capacity to decide which bodies can be killed, without the killing counting either as homicide or as a sacrifice)
normative moral claims
(Laidlaw, Foucault) ethical life: reflexive practice of freedom --humanistic-->
•traditions of virtuous conduct
•changing practices of self-fashioning
•affective dispositions: compassion, devotion
•(altruistic question of) how ought to one live?
=/=
what is the mode of a killing?
what is the mood accompanying that killing?
+ ethical repercussions (if any) there of, even of they are not prescribed or proscribed in state or in customary law
*to write nonmorally about [*]ethics: a mode of relatedness, even if the relation is as ephemeral as a mood that may escape measure or description, lying somewhere between mourning and indifference
[=/= to have an a pri[...]
(272)[...notes/Mona rat race.txt]%38.5[...]tion of playful actually --Singh--> ethics of immanent obligation
([*]collaboration: interrupt each other's train of thought)
(dramatization of) agonistic intimacy : a relationship of proximity and violence between neighboring social groups (the body of neighboring species)
--Taussig--> ritual violence (the most stunning prop is the human: the all too profane body with its various appendages, fluids, undulating surfaces, folds, exists, entrances)
--Veena--> sacrificial violence : dramatization of one's own inevitable death (there is a certain anxiety around violence that is integral to *the imagination of an ethical life* in Hindu texts and practices)
--Sina--> gamer video of zoo
condition of viscerality
a condition of being ransomed to death
Venna --> a major theological transformation (a critique of violence) in a nonmessianic nonsoteriological sense رستگاری شناختی in South Asia took place with the Mahabharata
*cruelty =/= violence*
•the feeling of noncruilty expressed in the unpredictable attachments, at times across species (companionship) in the Mahabharata (Veena) [in Attar? in Kelile and Demne?]
•companionable thinking (Cavell)
•commission species (Haraway)
--✕--> Singh's agonistic intimacy:
1. companionship may also involve forms of mutual violence
2. violence inevitability (in affinity or animus) does not remove a consideration of the mode of violence from the sphere of the ethical --> we must make space for the consideration of:
◦cruelty
◦differential vulnerability
3. certain forms of companionable noncruilty may also breed accompanying forms of cruelty
4. within conditions of death and cruelty *it is not always clear what noncruilty might be*
a bird cursing (presently taking root that will someday come to fruition) a human who is stubbornly injuring when need not, or تو نیکی میکن و در دجله انداز
(myth) asks us to think about cycles of violence
how an act never exists in isolation
chaos theory, the effect might come later
informal epic subplots narrated in improvised forms
which ritual laments are available for massive ecological shifts
...the death of others
...scene of loss (~/= milieu)
}<--Singh-- virtue, piety, self-fashioning do not help to work through this (@apass)
devastation ==> cohabitation (of species that were apart before)
Kelile and Demne --> agonistics can be comic (even if repercussions of tragic) --> mood of violence
“everything has to die”
question of routinized ritual or commercial production of killable bodies and of things ceasing to matter
animals don't die in villages, they co[...]
(273)[...notes/Mona rat race.txt]%38.7[...]taking root that will someday come to fruition) a human who is stubbornly injuring when need not, or تو نیکی میکن و در دجله انداز
(myth) asks us to think about cycles of violence
how an act never exists in isolation
chaos theory, the effect might come later
informal epic subplots narrated in improvised forms
which ritual laments are available for massive ecological shifts
...the death of others
...scene of loss (~/= milieu)
}<--Singh-- virtue, piety, self-fashioning do not help to work through this (@apass)
devastation ==> cohabitation (of species that were apart before)
Kelile and Demne --> agonistics can be comic (even if repercussions of tragic) --> mood of violence
“everything has to die”
question of routinized ritual or commercial production of killable bodies and of things ceasing to matter
animals don't die in villages, they could only be killed
anthropology of ethics
what is to kill?
what is to kill well?
what is to ber killed?
what is to be killable?
can we speak of a quality of death?
(Veena, Cavell, Harraway's) ‘companion’ is not a resolution to ethical quandaries of human-animal relations
culpability of homicide <--> veneration of sacrifice
life =/= zoo =/= bios
...................................
retro: (a postmodern sensibility firmly rooted in the present) appropriating [use + exploit, pick + mix] the aesthetics (aspects) of the past while not longing for its return =/= nostalgia: a mode of resistance against the present
retro: a mode of reading, an attitude towards the past without emotional attachment
ironic consumption...
... =/= how adults might perceive the e the political context
dissident discourse
(audience looking for) counter regime messages
*nostalgia + nationalism within a postcolonial Europe*
Europe's repressed imperial history --> longing for the divided Europe of the Cold War --> postsocialist nostalgia (in television [--> cultural memory])
past: retro comedy
comedy: retrospective representation
(comedy does not?) antagonize its audience ~= build a memory conflict
[*]comedy: strive for reconciliation (by focusing on the everyday life of its colorful characters)
the good soldier Svejk --> good-natured side of czech national identity
self-congratulatory narrative <-- (when you think you are always) morally on the right side
@apass
(tv series) forging resistance-based (national or individual) memory
the way in which a society understands its own past --> through c[...]
(274)[...notes/Mona rat race.txt]%38.8[...] of things ceasing to matter
animals don't die in villages, they could only be killed
anthropology of ethics
what is to kill?
what is to kill well?
what is to ber killed?
what is to be killable?
can we speak of a quality of death?
(Veena, Cavell, Harraway's) ‘companion’ is not a resolution to ethical quandaries of human-animal relations
culpability of homicide <--> veneration of sacrifice
life =/= zoo =/= bios
...................................
retro: (a postmodern sensibility firmly rooted in the present) appropriating [use + exploit, pick + mix] the aesthetics (aspects) of the past while not longing for its return =/= nostalgia: a mode of resistance against the present
retro: a mode of reading, an attitude towards the past without emotional attachment
ironic consumption...
... =/= how adults might perceive the political context
dissident discourse
(audience looking for) counter regime messages
*nostalgia + nationalism within a postcolonial Europe*
Europe's repressed imperial history --> longing for the divided Europe of the Cold War --> postsocialist nostalgia (in television [--> cultural memory])
past: retro comedy
comedy: retrospective representation
(comedy does not?) antagonize its audience ~= build a memory conflict
[*]comedy: strive for reconciliation (by focusing on the everyday life of its colorful characters)
the good soldier Svejk --> good-natured side of czech national identity
self-congratulatory narrative <-- (when you think you are always) morally on the right side
@apass
(tv series) forging resistance-based (national or individual) memory
the way in which a society understands its own past --> through culture (not a matter for politicians and legislative measures alone) that particular narratives about the past are kept alive and help to structure understandings of the present
...................................
strolling: walking in the city --> sense of belonging to the city
walking in 19th century (starting with England) --> something for the lower class
--later--> walking became a middle class pursuit (something you do in your garden ==> parks for walking)
city walking --> claiming step by step parts of the city --> practice of belonging [~ sense of place (in history = nationalism) of certainty + comfort] --> belonging is an individual imperative (something that is created by the individual on the ground) [~/=? a category of exclusion]
...................................
anger: an expression by which the observer perceives as if something *happened to the person who i[...]
(275)[...notes/Mona rat race.txt]%38.8[...]later--> walking became a middle class pursuit (something you do in your garden ==> parks for walking)
city walking --> claiming step by step parts of the city --> practice of belonging [~ sense of place (in history = nationalism) of certainty + comfort] --> belonging is an individual imperative (something that is created by the individual on the ground) [~/=? a category of exclusion]
...................................
anger: an expression by which the observer perceives as if something *happened to the person who is angry* (a passive experience, not something that the person did)
intuition = recognition
•memory is really bad at remembering lists
•memory is really good at remembering routes through space
•(humans are good at remembering) agent-thinking =/= abstract notions
*anger ==reveals==> world*
anger ==> makes you ungly ==> prompts action
[the strange connection of: action <--> ugliness]
...................................
postsocialist nostalgia: relational expression of a heterogeneous set of desires that operate in an intercultural network
Imre
western European longing for the divided Europe of the Cold War --> Europe’s repressed imperial history
two different modes of remembering:
•history --> official, public and professional modes (associated with commemoration and musealization)
•memory --> unofficial, popular and private modes (frequently associated with nostalgia and consumerism)
literary and cinematic texts that foreground some form of preoccupation with the past
-television (amnesiac qualities) has been accused of undermining memory and perpetuating a sense of ephemerality and transience --✕--> *television is also a powerful mnemonic tool*
***television is both amnesiac & mnemonic*** --> tv's propensity to resonate in different temporalities at once
television: a vehicle for the transformation of and a source of information about the quotidian ~ primary generator of collective memory [<-- this is now social media, Instagram TikTok]
historical drama
pseudo documentary
period drama series
--> providing the viewers with a “useable past” that is always related to and relevant to the concerns of the present
in the postsocialist region, the past has especially sensitive nerve endings in the present
national regimes & individual citizens alike have tried to revive usable paradigms of identity from past periods (to clear away or at least cover up the historical debris left behind)
television as a massive archaeological site
polymorphic, undefinable identity with tentacles in several fields that makes television (and popular internet media) so confusing<[...]
(276)[...notes/Mona rat race.txt]%38.9[...]ite achievement)
(Bourdon >Imre) the most obvious European commonality --> **a focus on high culture**
national specificities of memory systems developed around television
nostalgia machine
•Putin --> TV programming to a literary Soviet heritage
•Hungarian FIDESZ --> children’s channel of socialist children’s programmes
•showcase oeuvre of popular performers from the past
•rerunning vintage highbrow content: old films, television series and documentaries
•popular music's capacity to call up depoliticized affective memories
•commercials (--trigger--> postsocialist nostalgia)
•
}--> depoliticized reminiscences ==> an image of (socialist) sociality as a natural connecting glue among citizens gathered around the warm glow of their favourite singers and cabaret actors
FIDESZ = alarming racism + anti-Semitism + drastic neoliberal economic restructuring --> television = interfaces of official state nationalism + commercial purposes of a nostalgia industry
(ghost of dictators in) humorous commercial context:
•Tito in post-Yugoslav republic commercials (as anti-capitalist and anti-commercialist hero)
•Ceausescu in commercials in Romania (old footage of him walking his dog in car tires ads)
•
}--Imre--> (blending) *top-down history lessons* + the work of *popular memory* ==> punctuate contemporary continuities with the communist regime that are taboo in official narratives but prevalent in popular perceptions of history
(==Georgescu==> counter-memory <-- does it assist coming to terms with the past, processing the paralyzing past and the humiliating present of globalization coupled with reactionary state control)
socialist advertising (--> promoted products and services that had not competition in the absence of a real market) ==now==> a sense of awkwardness (absurdity of an era) --> an oxymoron ==> (the ads’) appeal ==guarantee==> the authenticity of remembering + mutual recognition (among members of the nostalgic community) ----> *longing for a bond specific to an elusive era*
(for late socialism --Imre-->) [*]nostalgia: a popular and essential compensatory gesture to make up for the loss of a contradictory temporality
+
a mode of continuity with an era that was already nostalgic for the unrealized transformative potential (of real socialism)
(Yurchak's) *frozen present* = the time of nostalgia
}<== late socialist culture itself lived in a nostalgic mode, at a certain ironic, knowing distance from what it was supposed to be according to the memories of the heroic 40s-50s and the remnants of socialist propaganda --> *a familiar ironic mode of experiencing history vicariously* (in a way that is experienced in the imagination through the actions of another person)
[...]
(277)[...notes/Mona rat race.txt]%39.2[...]/>
***rhetoric of resentment*** --> victimhood
[*]resentment: an emotional-moral framework --aim--> continuously regenerate the felt intensities --underwrite--> demands for revenge + lamentations (of victimhood)
***nationalism ==> populism***
(many countries) national identity (& militancy) is intertwined with:
•narrative of self-victimization --
•invocation of trauma
victorious victimhood ==fuels==> aggressive militancy
for example --> Israel: nothing counts as evidence as one's own empowerment, one is always under threat, if Israel cannot maintain the omnipotent position that its victory offered (1967) it would be under existential threat
anticolonial nationalism (or postcolonial populism)
•past injury (“We have been oppressed” ==> “re-empower ourselves again”)
•decades after independence --still--> fixated on the anticolonial moment ==> perpetuate a sense of victimhood }--> to mask authoritarianism
victimhood
•Hindu nationalism --> reformulated history from a focus on colonialism and postcolonial nation-building into a narrative of victimhood that blames historic Muslim invasions for the decline of Hindu civilisation and nationhood
•China --> reformulated its school history textbooks to stress victimhood and humiliation through the idea of China's “100 years of humiliation” in reference to Western and Japanese invasions
•United States --> nationalism often takes the shape of antipathy to government that is enmeshed with an ideology of liberal individualism
•
}--> ***logic of empowerment*** (--permeate--> economies of visibility)
***memory narrative***
iran --> shohada شهدا martyrs of iran-iraq war --> after the war became the picture of collective victimhood (“heroes = us”)
Erdogan's speech
“we have been tested by fire” (--?--> Siavash's fire trial is populist?)
~= “we have been tested by enemy”
~= “evil forces”
(from) populism --to--> neofascism
(from) generic rhetoric of an unidentified enemy --to--> articulation of an identifiable foe (who is met with political violence)
authoritarian state apparatus [= political system + culture + institutions + ?] --allow--> smoother way of operationalisation of narratives (about the dangers of adversaries)
-exactly what kind of state apparatus we have in iran?
historical victimhood --> resurgent populist discourse
•people have been enduring victimhood for too long
•fateful junctures throughout history
•authentic great path
•urgency of message
•
animating rhetoric with self-victimhood ==produce==> divisions (men =/= women, us =/= enemy, etc.)
exclusionary politics <-- homogeneous community (=/= ali[...]
(278)[...notes/Mona rat race.txt]%39.6[...] artistic research: a form of art that uses knowledge as its main medium
•artistic research has no relation to the unknown (=/= an idea of research im in which one faces something unknown or new therefore needs to research)
•my work (in general) has been about the critique of engineering (the talent of engineering)
the fossil of fire goes back before the wild-life
the history of fire related to the history of forest
In the 1950s, government officials in Sierra Juarez of Oaxaca--in southern Mexico--blamed forest destruction upon the local indigenous communities. Fire, as a symbol of disorder, became the target of state control and the subject of a state-sponsored discourse of environmental degradation. [...] Fire suppression frequently has been part of state policies of social control. [...] The vision of fire as destructive, part of the state narrative [...] How has the memory of the traditional use of fire by indigenous communities been suppressed? [...]State political myth has obscured community memories of fire as a force in the forest, and as a tool for human use. [...] Why the indigenous communities of the Sierra Juarez no longer talk about the long-term history of their forests. Clearly, the communities internalized parts of the state-sponsored degradation discourse. (However, discourse analysis is not enough; it is all too easy to treat discourse as a monolithic structure of ideas[...] ) [...] These discourses require a threat, a source of chaos and disorder to which the moral regeneration of the progressive discourse can provide a solution. In the case of the Sierra juarez, forest fires provide this opposition. [...] It is exactly this resistance of the natural world to discursive domination that is one of the themes of this article. [1]
[1]ANDREWSA LVADORMA THEWS - suppressing FIRE AND MEMORY: ENVIRONMENTALDE GRADATIONAN D POLITICALRE STORATION INT HES IERRAJ UAREZO F OAXACA, 1887-2001
...................................
Jinn older and Man
ecology of the Jinn
(Qur'an)
raging fire
scorched by burning fire
striking sparks of fire
and roasting at hell-fire
the fire of Allah, kindled
...
bringing together of two homogeneous blocks of material in a given, already-inhabited space
as if we knew what space and time mean
“the desert bighorn is an animal shaped by ice. [...] the design of wild sheep is very much an expression of arctic cold.” (Meloy)
(what the design of fire is as expression of? what shaped fire? ice?)
(we are shaped also by fire)
how you go from lizard to bird?
it must have been through the behavior of lizard that ‘birdness’ has come to be possible. a certain trait of behavior have allowed the lizard find itself in the air.
[...]
(280)[...notes/fire notes.txt]%39.7[...]of disorder, became the target of state control and the subject of a state-sponsored discourse of environmental degradation. [...] Fire suppression frequently has been part of state policies of social control. [...] The vision of fire as destructive, part of the state narrative [...] How has the memory of the traditional use of fire by indigenous communities been suppressed? [...]State political myth has obscured community memories of fire as a force in the forest, and as a tool for human use. [...] Why the indigenous communities of the Sierra Juarez no longer talk about the long-term history of their forests. Clearly, the communities internalized parts of the state-sponsored degradation discourse. (However, discourse analysis is not enough; it is all too easy to treat discourse as a monolithic structure of ideas[...] ) [...] These discourses require a threat, a source of chaos and disorder to which the moral regeneration of the progressive discourse can provide a solution. In the case of the Sierra juarez, forest fires provide this opposition. [...] It is exactly this resistance of the natural world to discursive domination that is one of the themes of this article. [1]
[1]ANDREWSA LVADORMA THEWS - suppressing FIRE AND MEMORY: ENVIRONMENTALDE GRADATIONAN D POLITICALRE STORATION INT HES IERRAJ UAREZO F OAXACA, 1887-2001
...................................
Jinn older and Man
ecology of the Jinn
(Qur'an)
raging fire
scorched by burning fire
striking sparks of fire
and roasting at hell-fire
the fire of Allah, kindled
...
bringing together of two homogeneous blocks of material in a given, already-inhabited space
as if we knew what space and time mean
“the desert bighorn is an animal shaped by ice. [...] the design of wild sheep is very much an expression of arctic cold.” (Meloy)
(what the design of fire is as expression of? what shaped fire? ice?)
(we are shaped also by fire)
how you go from lizard to bird?
it must have been through the behavior of lizard that ‘birdness’ has come to be possible. a certain trait of behavior have allowed the lizard find itself in the air.
ice age
story of fire, story of grass, ...
after the establishment of a land-based flora (Middle Ordovician period, 470 million years ago) and permitting the accumulation of oxygen in the atmosphere it permitted the possibility of wildfire.
Fire also became more abundant when grasses radiated and became the dominant component of many ecosystems, around 6 to 7 million years ago;
...................................
electrical fire
conflict between the “junk” and the “text” that seemed to fascinate
...................................
how to write cold with fire? the medium of[...]
(281)[...notes/fire notes.txt]%39.7[...]ent of a land-based flora (Middle Ordovician period, 470 million years ago) and permitting the accumulation of oxygen in the atmosphere it permitted the possibility of wildfire.
Fire also became more abundant when grasses radiated and became the dominant component of many ecosystems, around 6 to 7 million years ago;
...................................
electrical fire
conflict between the “junk” and the “text” that seemed to fascinate
...................................
how to write cold with fire? the medium of fire is incompatible with that of the paper. paper burns fire off! the combustion emerging elements energized by their contact fuels a sudden blow of increase in their excited entropy. flame. action is the breeze that death digs. foam knows no halt. the focus is noised and seeds location. place penetrates in shattery nozzles originating from thousands of nowheres. inferno's insurance is about aggression of hot.
...................................
A) Accident, Action, Adrenaline, Aggressive, Aid, Aircraft, Alarm, Alert, Ambulance, Apprehension, Arson, Ash, Assess, Assist
B) Bad, Barricades, Battle, Blacken, Blame, Blanket, Blast, Blaze, Blister, Blow out, Breeze, Burning, Burns, Bystander
C) Car, Careless, Catastrophe, Caution, Challenge, Char, Chimney, Choice, Claim, Conflagration, Consume, Consumption, Contain, Control, Coordination, Crackle, Crash
D) Damage, Death, Destruction, Detect, Dig, Direction, Dirty, Dispatch, Drama
E) Electrical, Embers, Emergency, EMT, Engulf, Experience, Explode, Extinguish
F) Facts, Failure, Fared, Fascination, Fell, Fierce, Fire-break, Firefighter, Fireplace, Flames, Flammable, Flash, Foam, Focus, Fright, Fuel
G)
H) Halt, Happening, Holocaust, Home, Hose, Hot, Hot spot, House, Hydrant
I) Inaccessible, Inferno, Injury, Insurance, Interfere, Investigation
J) Judgment, Jurisdiction
K) Kindle, Knowledge
L) Laboring, Life-threatening, Lightening strike, Limitations, Lives, Location, Losses, Luck
M) Malfunction, Matches, Mechanical, Medical attention, Memory, Mesmerize, Misery
N) Needs, Nine-one-one, Noise, Nozzle
O) Observe, Odor, Ordeal, Origin
P) Paramedic, Penetration, Place, Police, Potency, Potential, Prevention, Progress, Prone, Pumps
Q) Quench, Quick
R) Reaction, Repellent, Requirement, Residue, Risk
S) Safety, Scenario, Set, Shatter, Shelter, Siren fire truck, Situation, Smell, Smoke, Smoke jumper, Smokey the Bear, Smoldering, Smother, Sprinkler system, Statement, Stop, Strategy, Strength, Stressful, Stretcher, Suffering, Susceptible, Swath
T) Tactic, Target, Terror, Thick, Threaten, Trailer, Training, Trees, Trench
U) Uncontrolled, Urgent
V) Victim, Vigilant, Volunteers
W) Watch, Water, Weakness, Weather, Wilderness, Wind, Worse
X) X-ray
Y) Yelling
Z) Zone
[...]
(283)[...notes/fire notes.txt]%39.8[...]e, Noise, Nozzle
O) Observe, Odor, Ordeal, Origin
P) Paramedic, Penetration, Place, Police, Potency, Potential, Prevention, Progress, Prone, Pumps
Q) Quench, Quick
R) Reaction, Repellent, Requirement, Residue, Risk
S) Safety, Scenario, Set, Shatter, Shelter, Siren fire truck, Situation, Smell, Smoke, Smoke jumper, Smokey the Bear, Smoldering, Smother, Sprinkler system, Statement, Stop, Strategy, Strength, Stressful, Stretcher, Suffering, Susceptible, Swath
T) Tactic, Target, Terror, Thick, Threaten, Trailer, Training, Trees, Trench
U) Uncontrolled, Urgent
V) Victim, Vigilant, Volunteers
W) Watch, Water, Weakness, Weather, Wilderness, Wind, Worse
X) X-ray
Y) Yelling
Z) Zone
(Ajayeb)
Know! That I saw in fire many benefits, insomuch benefits that ‘he’ set in fire, the intellects of India and Greece erred and prostrated this fire-thing and this betrayal stayed in magus [Zoroastrians] and they became fire-worshiper until it became certain that the God's guidance offers and just with reason alone work cannot be done fully and if they worship fire of its benefits then in mud there is more benefits than that and in water more benefits than there is in fire and if The Creator wants to make wanderers of a folk he infects them with a substance as he infected the Indians with worshiping cow and Christians with worshiping the hoof of Christ's donkey and the pagans with worshiping idol and matter
and we shall mention the attributes of fire and its properties:
Know! That fire has taken the whole world of universe and no stone and no wood is not uncharged with fire. If a fool takes a piece of wood and asks “where is fire?” I say the way of everything is in manifestation as when two woods strike together made of Margh and Afar,[1] fire will appear or hit stone to metal
[1] According to Jashn-e Sadeh recalls the importance of light, fire and energy; light which comes from God is found in the hearts of his creatures. --> Hushang and the origin of fire
...................................
we are too abstract, we are thinking yes there are things out there wild or whatever. then we must be surprise to see that the abstract far thing is made of flesh, quartz, or fire.
unlike camels and rats and sheep, other four legged or mammals, fire is not designed for something, the way organisms evolved to have meanings and representations to each other. fire embodies a vast place in our material and industrial and semiotic world but itself is not a creature of evolution. it knows nothing of symbiogensis nor of molecular compartmenship. fire is an elementary radical reaction to closeness. the third person. pure manifestation.
every mountain range have personalities. rock is arrange by evolution. it tells you about itself when you feel it firm in your hand pressing to your ear, asking thousands of que[...]
(301)[...notes/fire notes.txt]%39.9[...]support depends on a social readiness to nurture, itself a product of successful ontogeny of an older generation.)
-many myths correspond to the ontogenesis. in Ontogeny, timing is everything---narrative.
-aspect of the ontogenetic self---(the modern world has lost the ways to guide the) new person emerging at each stage
[from kinfolk complexity and elderhood to medically sustained old age] -- i myself have turned to old folk to do storytelling, as necessity(!?)
one emerging in Pleistocene, is about perceiving one's place in the scheme of things (and not sending people down the pit into darknesses)
WE NOT ONLY LOOKED ‘AT’ ANIMALS, WE ALSO LOOKED ‘INSIDE’ THEM, realizing that they were more kin than indicated by our exteriors. (it wasn't Aristotle first who was performing such procedures)
attaching sounds to things/animals/species when they were not visible
(“Never ignore a sound!”)
inheritance (DNA, etc.) calls upon human society and imagination to invent its exact expressions.
human species’ “theme” is Paleolithic
(those who are “better” live in a natural environment and a cultural system that are closer to) meeting the “expectations” of the genes
Children at age six are typically anthropomorphic
trees structure space
**imagining the possibilities of something else being in there.
(how we were doing it? before fire)
“A meditative stillness that is good for the human soul, suggests poet Gary Snyder, was invented by motionless hunters. That moment of silent reverence comes also at the final death stroke when one succumbs to the cycle of life.” (Shepard)
[from predation to hunting (there is a huge epistemological shift) (matter of representation and interpretation)]
mammalian ecology
[(let's) risk everything (instead of risk-reducing) --- issues of representation and agency in thinking ‘with’ animals. textual, metaphor animal in Attar line of thinking]
a distant call in known terrain says it is the there, not the here, where attention should be paid. [far, origins of our tropes, metaphysics? abstraction? =/=? motionless hunters invented motionless meditative worship]
-(kinfolk in) swamps, brush, and forest (in terms of discerning the *relationships between clues*)
-(indirect) dealing with the escapable (=?=> tracking strategies + symbolic thought)
a central theme: (a banquet/feast at which) the participants--eater and eaten--risk the improvements of mind against the certainty of occasional poor decisions, (faulty memory, carelessness, errors of judgment, and the decrepitude of age and disease.)
-Those who fled had to understand [the limits of distance, the intentions of the others, and] (the ability to control) the abyssal terror that itself would engulf them if they submitted to p[...]
(304)[...notes/fire notes.txt]%40.3[...]ive and organizational relatoin of the individual within the group? (and perceiving the so-called “inanimate” entities) --- shaped by the game -- a participant amidst other participants oriented by the action
(David Abraham: Perception is Participation, in an animistic logic)
mind, memory, --> cognition and communication --> reference --> imitating the animal's calls ==> stylized performances ==> (a repertoire of) symbolized references (sign language?) ==> accumulation of synonims (--> we are already consuming symbolic ambition) --> early metaphores --> narratives get out of hand (--> “concrete” is invented) --> [...] (--> narration of past is invented which is always about the future) --> codification of world without tense or causality in language ----> tense & causality ----> pervasive truths
-this diagram is about the future for the subject whom is using the signs, telling the others where the game animal is and will be. in this text i am trying to pantomime a mimicked reference (of where the [game] animal is), sharing the idea of a thing that is syntaxically there, so we can run it. every utterance is about where i have last seen the “animal,” and how fat or far it is. [running had “magical ends” - Peter Nabokov, ‘Indian Running’ (Santa Barbara: Capra, 1981)]
symbolism --> man traveling within himself --> need to travel outside an infinitely larger reality ==> beyond --- different brand(s) of infinity
secular hunting --- the hunt becomes monstrous. i am calling for an old sacred hunt [sustained in myth and ceremony?] of concepts?
-hunt is gestalt(en)
(with our) hopes and tropes
boundary creatures and matters -- fire's function/act was peripheral, was in the threshold world of human passages(?) [then it made an entrance]
humans’ mimetic participation with fire
infinitely complex affinities
to be noted the nuanced differences between talking and telling (harf-zadan/goftan)
*talking* can not be accompanied by a direct object (the talked) and *telling* might not be accompanied by a direct subject (you are told without a direct teller.) so talking is about the talker and telling is about the told, the ear.
(you *ask fire questions, but you *listen to stone what it is telling. [what fire suggesting, offering to the sense? (i am thinking Ajayeb)] with fire you can debate but this debate is bulshit since you are under its spectacularity and authority, superior to the (inflammable) world, became the domminent contemplated object, administrating conditions of existence, you can never touch the fire, you can never become ‘bodies’ with fire, it is immune from human activity, endusing one-way communication (auto-governed gusture of comminution), garanteeing an abstract condition of hierarchical power. but stone ‘is’ for touching and bodying, sensuous touch is the matter of stone, intimac[...]
(305)[...notes/fire notes.txt]%40.4[...]espond to whether or not something is true or false)
iranian frost, is not the same as ice---ice was still the object of fascination. transforming fire into mosque---atash masjed shod. ‘dudeman’ coming from ‘dud,’ smoke as your ancestery. a telling-smoke was your inheritence, your grandpa. same in Latin: ‘focus’ means both fire-place and ancestral
ether --> azar --> atash
fire = (institutional?)-order ~ justice = law =/= nondialectic
the order of fire =/= agonism [positivly channeled disagreement]
the order of fire is a materialist conception of history, that fire eventually purifies and leave no reason but the reason of harmonious ~= consensus, the ubiquitous Übereinstimmung of fire
athletisism of Shahnameh and fire-trial (contest oriented toward victory of defeat; transcendence, truth, and growth are generated from the outcome of the contest;) is exactly the cancelation of an agonistic notion of defeat (in Shahnameh: dishonor = defeat --> the defeated = the monster, the ‘Div’)
‘agon’ in Latin literaly means arena of competition, the scene of contest--meydan? what would be (the instrumental) relation to the mode of destruction in Shahnameh's kind of fire?
Indo-Iranian register of fire worship (around 1500 BC)
-fire burns (ever) upwards
(Sadeh festival, Shahnameh, Iran)
-Sadeh: fire-related festivals celebrated throughout Greater Iran and date back to when Zoroastrianism was still the predominant religion of the region. (Wikipedia)
Lindsey Collins [on intersection of illness and landscape]
wilderness therapy (in cancer activism)
a feminist and still-growing therapeutic model, slow wilderness, in which risk is made manageable and contained, and fast and risky aesthetics, coded as masculine, are traded for ecofeminist tropes of mutuality, nurturing, and femininity
-recovery climbers actively make permeable bodies ==> ecologies
“recovery climbs = embodied practices of resilience + interrelation” =/= survivorship narrative
(for Woolf) illness: emergence of new landscape (you discover “wastes and deserts” and “obdurate oaks,” more so than a mere subtraction from or attenuation of life)
fire's dictatorship in Siyavash story, a fire's aspect as instituted social order
*trial by fire
trial by mountain [~= rock] (slow wilderness) -- suffering and healing in difficult landscapes (Lindsey Collins - phd) -->{climbing mountain peaks and summits figures as a journey similar to a struggle with disease --- wilderness therapy creates what she calls a **slow wilderness,** in which risk is made manageable and contained, and fast and risky aesthetics, coded as masculine, are traded for ecofeminist tropes of mutuality, nurturing, and femininity. -- it is about making permeable bodies (+and landscapes through their interactions.) --- climb: embodied p[...]
(306)[...notes/fire notes.txt]%40.5[...]br />
Indo-Iranian register of fire worship (around 1500 BC)
-fire burns (ever) upwards
(Sadeh festival, Shahnameh, Iran)
-Sadeh: fire-related festivals celebrated throughout Greater Iran and date back to when Zoroastrianism was still the predominant religion of the region. (Wikipedia)
Lindsey Collins [on intersection of illness and landscape]
wilderness therapy (in cancer activism)
a feminist and still-growing therapeutic model, slow wilderness, in which risk is made manageable and contained, and fast and risky aesthetics, coded as masculine, are traded for ecofeminist tropes of mutuality, nurturing, and femininity
-recovery climbers actively make permeable bodies ==> ecologies
“recovery climbs = embodied practices of resilience + interrelation” =/= survivorship narrative
(for Woolf) illness: emergence of new landscape (you discover “wastes and deserts” and “obdurate oaks,” more so than a mere subtraction from or attenuation of life)
fire's dictatorship in Siyavash story, a fire's aspect as instituted social order
*trial by fire
trial by mountain [~= rock] (slow wilderness) -- suffering and healing in difficult landscapes (Lindsey Collins - phd) -->{climbing mountain peaks and summits figures as a journey similar to a struggle with disease --- wilderness therapy creates what she calls a **slow wilderness,** in which risk is made manageable and contained, and fast and risky aesthetics, coded as masculine, are traded for ecofeminist tropes of mutuality, nurturing, and femininity. -- it is about making permeable bodies (+and landscapes through their interactions.) --- climb: embodied practices of resilience and interrelation ==> a different ecological model: working with the limits and obstacles that illness brings =/= repudiating illness in favor of ***survivorship narratives***} --> there is a moment in Shahnameh highlighting this narative---can we look at the story of Siyavash, his fire-trial, against Sudabeh? Siyavash raised by masculine figure Rostam cannot love the feminine processes of Sudabeh, (she wants him, in an experimental [sex] erotic participation, her attempt at melting his moral ice, which we later find out fire cannot melt***) to break the fabric of obligation (his intense commitment to the father-king combination) =/= tribalism, betraying the patriarchal arrest (the myth of a single god/father and patriarchal faithfulness - *the myth of the strong personality*) ==> Siyavash--patriarcal type of guy who doesn't know how to greet her snaky figure politly--excuses himself of a vital encounter and sustains an ascetic subtraction, and lets Ferdosi--alwayes on God-Fire's side--execute Sudabeh through the bad boy Rostam hyper-masculinity itself. Siyavash/Rostam is utterly non-queer, Siyavash: Rostam's pet project, domesticated, passes the exam. Sudabeh is shocked and screwed-over by the narr[...]
(308)[...notes/fire notes.txt]%40.6[...]osi's fire too and accept being mystified by its telling flames. [end of Sudabeh part])
in a world where humans were increasingly rendered particularly lively (than the creatures without nervous systems ~= objects) with intense awarenesses, fire seemed to be even more lively, with an access to a/its/the beyond
(from stone as a fellow being to the fire the authority figure---by the end of Pleistocene)
(Jesus) will baptize you with fire. (the Old Believers)
moses in fire: stop the representation! stop the constant demonstration! show me body! show me a flesh i can feel! put your hand in the fire moses! i am that which is not burning your hand. i am what that lies beyond. you are my creation, you are of mediation. if your body was my creation, your hand would burn.
it is told that Zaratustra had a fire that was everlasting and would not burn.
باور ‘bavar’ ba+var (var = tested ~= just or fairly judged)
Ibrahim's case is a *warm var
water trial, drowning women to examine if they are witches
water+fire trial -- azmun-e ab-o-atash آزمون آب و آتش
The Paleozoic was a time of dramatic geological, climatic, and evolutionary change. The Cambrian Period witnessed the most rapid and widespread diversification of life in Earth's history, known as the Cambrian explosion, in which most modern phyla first appeared. Fish, arthropods, amphibians, anapsida, synapsida, euryapsida and diapsida all evolved during the Paleozoic. Life began in the ocean but eventually transitioned onto land, and by the late Paleozoic, it was dominated by various forms of organisms. Great forests of primitive plants covered the continents, many of which formed the coal beds of Europe and eastern North America. Towards the end of the era, large, sophisticated diapsida and synapsida were dominant and the first modern plants (conifers) appeared.
The
The Paleozoic Era ended with the largest mass extinction in Earth's history, the Permian-Triassic extinction event. The effects of this catastrophe were so devastating that it took life on land 30 million years into the Mesozoic to recover.[4] Recovery of life in the sea may have been much faster.[5]
[4] Sahney, S. & Benton, M.J. (2008). “Recovery from the most profound mass extinction of all time” (PDF). Proceedings of the Royal Society: Biological. 275 (1636): 759-65. doi:10.1098/rspb.2007.1370. PMC 2596898free to read. PMID 18198148.
[5] http://www.economist.com/node/16524904 The Economist
not a naturalistic schema of the geometry of hot point, nor a geometric schema of naturalistic fire.
i am loosening the tight axiom of relation of A<-->B, something other than the predecessor-successor or cause-effect pair (--> this order of structure is coming from greek geometric,) i am trying an unordered orde[...]
(309)[...notes/fire notes.txt]%40.8[...]ic was a time of dramatic geological, climatic, and evolutionary change. The Cambrian Period witnessed the most rapid and widespread diversification of life in Earth's history, known as the Cambrian explosion, in which most modern phyla first appeared. Fish, arthropods, amphibians, anapsida, synapsida, euryapsida and diapsida all evolved during the Paleozoic. Life began in the ocean but eventually transitioned onto land, and by the late Paleozoic, it was dominated by various forms of organisms. Great forests of primitive plants covered the continents, many of which formed the coal beds of Europe and eastern North America. Towards the end of the era, large, sophisticated diapsida and synapsida were dominant and the first modern plants (conifers) appeared.
The Paleozoic Era ended with the largest mass extinction in Earth's history, the Permian-Triassic extinction event. The effects of this catastrophe were so devastating that it took life on land 30 million years into the Mesozoic to recover.[4] Recovery of life in the sea may have been much faster.[5]
[4] Sahney, S. & Benton, M.J. (2008). “Recovery from the most profound mass extinction of all time” (PDF). Proceedings of the Royal Society: Biological. 275 (1636): 759-65. doi:10.1098/rspb.2007.1370. PMC 2596898free to read. PMID 18198148.
[5] http://www.economist.com/node/16524904 The Economist
not a naturalistic schema of the geometry of hot point, nor a geometric schema of naturalistic fire.
i am loosening the tight axiom of relation of A<-->B, something other than the predecessor-successor or cause-effect pair (--> this order of structure is coming from greek geometric,) i am trying an unordered order-of-reason that is more reflexive, symmetric, and intransitive. (in the San'an text, the construction of the text represents each chain incomplete and displaced.)
greet and grid you
r />
a word on anxiety*
For Kierkegaard and Heidegger, anxiety deals with “nothingness.” It is a breakdown of both world and self. For Goldstein, the drive to overcome anxiety by the conquest of a piece of the world is expressed in the tendency towards order, norms, continuity, and homogeneity. Deleuze and Guattari echo this diagnosis when they claim that striation is negatively motivated by anxiety in the face of all that passes, flows, or varies and erects the constancy and eternity of an in-itelf.
[can we say that the whole enterprise of the beyond is a striation of the unkowable, motivated by anxeity?]
The affect can be inhibited; it can remain in consciousness but attached to another idea, or it can undergo transformation, notably into anxiety.
automatic anxieties
poetry of the others
...................................
my text, like Mohsen Feyz (one of the most brilliant[...]
(311)[...notes/fire notes.txt]%40.8[...]ions)
[(embryology =/=) ‘fire’ could transform matters, “change” their class, their type and its unity --> “parvaneh sho!” Rumi wants embryology undermined?]
construct phylogenies
(phylogeny : branching out evolutionarily)
small genetic changes was not sufficient to generate evolutionary novel structures such as teeth, feathers, cnidocysts or mullusk shells (Goldschmidt, 1940) (--> lizards had birdness in it --> potentiality [~-> mutation is not random])
(Waddington then launched into a) critique of the notion of “random mutation,” noting that there are developmental constraints placed on what changes are possible.
...................................
...a perceptual game of risking linearity, collapsing discovery and jurisdiction (a judiciary not a branch of any map of governance)
...................................
(Haraway on Burning Man:) Fire in the North American West has a complicated multispecies history; fire is an essential element for ongoing, as well as an agent of double death, te killing of ongoingness. The material semiotics of fire is our times are at stake.
[]three icons (suggestions by Haraway, three “-cene” tuned tor the touch of its critters):
1- ‘missing ice’ of the Capitalocene
2- ‘flame’ of the Anthropocene
3- ‘red clay pottery’ of the Cthulucene
(Conley >) Rosolato treats perspective in terms of the origins of sensuous affect:
infant's projective activity + infant closes its eyes to fend off menace, hence negotiating with the real in a space and time prior to the mirror stage
...................................
The artful sandwich of Rostam-rock-div provides a thinking mode of who-caries-who: whose being is dependent on whose existence. The earth that the Rostam is laying on, is sacred, on the hands of an ancient creature, who has a very delicate way of “wounding” very much different than Rostam’s quick hit-man style.[23] The div does not “end” Rostam as efficiently as the protagonist might have done it, but introduces the intermediate being of the lithic and the riddle. The div engages in a game. Rostam wants to kill. Finish a job.
The techno-sci-story of the bacteria producing the air, earth and mitochondria,[24] is the one I like to delink-with the Rostam of Shahnameh from its chain of meanings and relations to the div that he must kill. The Rostam-stone-div compilation is about the abyssal div’s death-forming and life-forming powers. Rostam, himself coming from certain transvaluative body-buildings, is taking a nap on a billion-years-old stromatolite. Is the div’s self a form of fossilization story of the now? “Do you want to go to the mountain or ocean?” An old form of preying. He introduces an intimate perspective into the geological time-continuum. The thousands-years-old div as geological p[...]
(312)[...notes/fire notes.txt]%41.5[...]erated from the outcome of the scene of contest.[28] He locks “dishonor” indefinitely to “defeat.” The defeated-ones become inescapably monsters, divs. So, upon a Ferdowsian landscape of heroism and agon, the way I am trying to archaeologically (re)locate the being of div on Earth and put him in relationality to the lithic techniques of geo-poiesis, is a way for me to ask: how Ferdowsi is disarticulating div’s bodies to rearticulate other bodies? The humanoid Middle-Ages Persian body, the stoned, the fleshy mineral, the decaying ones, the creaturely, and so on. How can we reversely remetaphorize his tropes? How can we arrive at the stone? How can we unfinish the (death)sentence div is uttered with, and pre-epically recompose him in order to syntactically arrive at his kinship? OK. We are testing questions of nonhuman alterity at Ferdowsi.
...................................
“the mind needs wild animals”
Meloy
more often, there are places where mammal should be but is no longer, *and in this emptiness, too, there is fieldwork to be done*
[*]euphemism: roads that are too civilized
Jesuit padre-historian
Je suis padre (wanna-be-father) historians
(18th century) calling the deserts of Baja California “destitute” without asking the natices if they were misreable
*for many natives in the Jesuit era, christianity was not a means by to give order to mystery (or give order to misery)* it was food. [...] another kind of appetite could lead people there...
*the christian hell looked a lot like the life they had left [...] many Indians so hated the cold that on a chilly day at the mission, a sermon about the fires of christian hell delighted them ♥
Meloy > Steinbeck: “food is hard to get, and a man lives inward, closely related to time”
better roads and bigger tourism = predatory brand of industrial leisure examplified by Cabo San Lucas (and Dubai in the middle east)
(Meloy herself part of a group) a goofy one with animal notes, plant books, and ‘je suit’ literature
(clinging to) the delusion of *feral self-reliance* --> [*]fishing: citizenry in the public of resourcefulness
“do not go to the hunt carrying meat from home.”
in my work the technique of storytelling: to create a stage for a wider out-of-control explosion of gesticulating arms
...................................
“wherever you are, wherever you go, there are untamed creatures nearby that need you attention. unplug your modem. slam shut your self-help books. quit standing around like a wall trout. get to work.
invite warblers to your neighborhood with shaggy plots of greenery. learn everything you can about the bandit-eyed racoon that stares at you through your sliding glass door, demanding enchiladas.
mark the direction of jet black [...]
(315)[...notes/fire notes.txt]%41.7[...]death)sentence div is uttered with, and pre-epically recompose him in order to syntactically arrive at his kinship? OK. We are testing questions of nonhuman alterity at Ferdowsi.
...................................
“the mind needs wild animals”
Meloy
more often, there are places where mammal should be but is no longer, *and in this emptiness, too, there is fieldwork to be done*
[*]euphemism: roads that are too civilized
Jesuit padre-historian
Je suis padre (wanna-be-father) historians
(18th century) calling the deserts of Baja California “destitute” without asking the natices if they were misreable
*for many natives in the Jesuit era, christianity was not a means by to give order to mystery (or give order to misery)* it was food. [...] another kind of appetite could lead people there...
*the christian hell looked a lot like the life they had left [...] many Indians so hated the cold that on a chilly day at the mission, a sermon about the fires of christian hell delighted them ♥
Meloy > Steinbeck: “food is hard to get, and a man lives inward, closely related to time”
better roads and bigger tourism = predatory brand of industrial leisure examplified by Cabo San Lucas (and Dubai in the middle east)
(Meloy herself part of a group) a goofy one with animal notes, plant books, and ‘je suit’ literature
(clinging to) the delusion of *feral self-reliance* --> [*]fishing: citizenry in the public of resourcefulness
“do not go to the hunt carrying meat from home.”
in my work the technique of storytelling: to create a stage for a wider out-of-control explosion of gesticulating arms
...................................
“wherever you are, wherever you go, there are untamed creatures nearby that need you attention. unplug your modem. slam shut your self-help books. quit standing around like a wall trout. get to work.
invite warblers to your neighborhood with shaggy plots of greenery. learn everything you can about the bandit-eyed racoon that stares at you through your sliding glass door, demanding enchiladas.
mark the direction of jet black darkling beetles marching up a red dune like a troop of miniature helmets. east? south?
let black widows live in your soffits.
lie on your back on a breezy sweep of beach and stare at the undersides of magnificent frigate birds. master a hyena's laugh and use it when in the presence of politicians.
admire the make midwife toad, who carries fertilized eggs on his back for a month. understand that certain species of mollusk can change their gender, know that from a ball afloat on tiny filaments inside its fanned shell, a sea scallop can tell which way is up.
crane your neck. worm your way. wolf it down. monkey with things. outfox yo[...]
(316)[...notes/fire notes.txt]%41.7[...]
*kinds of natural motions*
1. avoidance of avacum: from the form of a portion of air, when it does not want to be either expanded further or separated (from other matter). horror vacui --kinetic--> motion was regarded as due to a property of a specific part of the machine
2. resistance to excessive compression: the form of basic matter should not become less that what is right for it
3. the tendency of heavy things to descend and of light things to rise
air = vital spirit that joins things together, resounding spirit if the world instrument
Paraceksian theory of aerial niter
(an active principle) aerial version of earthly gunpowder - responsible for life, combustion, thunder, lightning, (some) illnesses
--> connecting the activity of air + life + weather phenomena
wind: (***in its irreducible qualitative variety***) expression of cosmic spirit + محرک باعث a motive force to be accurately estimated
منجنیق ~= geometry هندسه *pneumatic engineering* : distinction between moving and moved components ==evoke==> motive forces
elaborated pneumatic machines
mechanical clocks
tension of strings
*wind ==> celestial influences*
(Cardano regarded) expansion and contraction of air as symmetrical phenomena, both consisting a source of motive forces
-in the universe the element air had the function of receiving and conveying fiery celestial influences on earth providing health and wellbeing fir living creatures
Telesion (1509-1588)
soul and spirit identified with each other as a very subtle material substance pervading all bodies and making them capable of sensing and reacting to rach other with pleasure or pain
*(man’s) immortal soul did not play any role in determining natural phenomena*
innate heat of living bodies
wind: humid vapours flowing through the air
thinness of wind vapours
16th century
expiration and inspiration of the lungs
Holy Spirit is expressed in the nature of winds
interest in wind and weather was kindled by reports reaching Europe from the East and West Indies about hitherto unknown meteorological phenomena عجایب
orderly majesty of God ==> encyclopedism about the universe + an analogue of a memory system
Jean Bodin
firm believer in and opponent of demonic magic
theater of the whole nature universe naturae theatrum
reason of wind (ratio ventorum):
•sun
•impulse (impulsus) of the angels or demons
sphere of sacrobosco
De sphaera mundi
(On the Sphere of the World, pre-Copernican astronomy)
...our sublunar world
gunpowder theory of thunder ⛈
compact earthly matter from underground whose expansion with expans[...]
(317)[...notes/fire notes.txt]%42.4[...]stial influences on earth providing health and wellbeing fir living creatures
Telesion (1509-1588)
soul and spirit identified with each other as a very subtle material substance pervading all bodies and making them capable of sensing and reacting to rach other with pleasure or pain
*(man’s) immortal soul did not play any role in determining natural phenomena*
innate heat of living bodies
wind: humid vapours flowing through the air
thinness of wind vapours
16th century
expiration and inspiration of the lungs
Holy Spirit is expressed in the nature of winds
interest in wind and weather was kindled by reports reaching Europe from the East and West Indies about hitherto unknown meteorological phenomena عجایب
orderly majesty of God ==> encyclopedism about the universe + an analogue of a memory system
Jean Bodin
firm believer in and opponent of demonic magic
theater of the whole nature universe naturae theatrum
reason of wind (ratio ventorum):
•sun
•impulse (impulsus) of the angels or demons
sphere of sacrobosco
De sphaera mundi
(On the Sphere of the World, pre-Copernican astronomy)
...our sublunar world
gunpowder theory of thunder ⛈
compact earthly matter from underground whose expansion with expansion so fast that it moves large masses of air, like “salniter in fire or gunpowder which has caught fire”
visualization
making air visible
inverted glass experiment
linking thermal expansion & contraction of pure air to wind formation (Cardano)
(under the influence of) celestial fire ==> air (could become alive and active) acquiring motive force
on the transmutations of air
(typical of 16th century) steering the religious significance of the study of nature
spirit: a cosmic subtle substance, both recipient + vehicle of celestial influences ==allow==> elements to transmute into each other (+ meteorological phenomena)
(Drebbel’s favourite cosmic spirit:) fire = clearest of all elements ad top of the hierarchical order of elements (fire, air, water, earth), clarifying the other elements [such as Siavash]
(for Della Porta:) meteorological phenomena = transmutations of the air (in literal sense)
air becoming thinner or thicker ==rise==> winds, thunder, clouds, rain, snow, linking heaven + earth + bringing life to all animated creatures
(Della Porta conceived of) wind in vitalistic terms
...winds rising up from the mouth of the retort (boiling water)
how heat endowed air with motive force
(Drebbel presenting to the public) perpetuum mobile : expansion and contraction of air (which he claimed) demonstrated the force beh[...]
(318)[...notes/fire notes.txt]%42.4[...]se relationship to the land
ethics of theory
accounts of non-western
in our reconstruction of the past
usage glossed as a heuristic: an interpretive tool
Alberti --> claims to universality in our theories of matter rely on falsification through assimilation other people's theories of matter
==renforce==> (archeology) academy as an alibi for neocolonialism
(we should stop) searching for the answer to our relationship with the physical world [ontology of everything <-- this is my problem with philosophy] =/= ***accept a role as the point of articulation among sources of theories of matter, tangible evidence of alternative ontologies, communities past and present***
problems:
•*the elision of ontological claims by epistemological claims* : necessity of a singular ontology (as a guarantor in theories) even while a diversity of epistemologies are recognized and accepted (and when we pluralize “ontologies”)
•to use ethnographic accounts at the level of analogy (<-- i do this all the time)
•privileging of others (of their accounts of the world) --> for example in Ingold =/= attempting to *gain purchase on other people's world* --> for example Viveiros de Castro's concern is ontological (dialogical) =/= epistemological (monological)
*epistemologies masquerading as ontologies*(?)
•pluralizing the terms [ontologies, knowledges, epistemologies, etc.] --> (sending out the message that) we are good relativists --✕-->? actually allowing alternative theories of reality
([i have talked about this problem elsewhere -->] ontologies are relegated into) hierarchical epistemologies:
•anthropology --> they look at cultures --access--> ontology (nature of things) [==> “culture = ontology"]
•native ontology --> they look at matter: indifferent unchanging universal substance --produce--> epistemology [disguised as ontology] (worldview, perspectives)
}==> **our incommensurability is understood only at the level of epistemological difference**
-when i was iran, we were interested in the western ontologies, their universal theories of matter. people didn't recognize western philosophy as a cultural perspective or different epistemology, but as ontology. this is relation unfortunately is not reciprocal ---> go to Star Trek
-when you read other people's theories of matter, you don't do epistemological inquiry (~= anthropology)
***foreclosed =/= privileged***
tendencies in archeological theorizing:
1. *foreclosure: other peoples’ worlds are avoided, delegated to non-theory, to exotic finger-painting on the surface of matter (=/= what general theories are made of) --> appropriated through absent presence
2. *privileging: other people's worlds are privileged, given serious consideration (alterity is initially e[...]
(320)[...notes/fire notes.txt]%42.7[...]etabolism of a kind. we look at plants, but plants have already cannibalized our gaze as they become part of us looking back at them.
complex architecture of light:
plant photosynthesis is probably the most abused metaphor and analogy of life, widely quoted across a diverse spectrum of schools of thought to justify naturalist ideologies. it is believed that photosynthesis is behind a process of energy accumulation central to natural equilibrium and the food chain. however, there are various ways the process of light metabolism could be understood. it could also be understood as a process towards cosmic corruption and fermentation, or as a process towards more “complex architecture of light”.
...................................
[...]
(Ilana Halperin)
corporeal mineralogy
we are autobiographical trace fossils
what constitutes life in the world of geology?
microbes feasting on the mineral bodies of stones
more animal than mineral
...................................
big bang, first second of existence, second second, what is going on with the materiality
...................................
the dark matter, in Caecilian Kircher, we don't know what it is
...................................
[...]
[Gholam Hossein Rahimi + Abd Al-Rasul Emadi, 79113902605.pdf]
it is “proven” that location is not hayula (nor apparition)
hayula is anything that can have many faces [this is greek]
according to Aristotle: matter cannot separate itself from hayula (bzw. its apparition) but it can from its location.
in another sense, location is sometimes close to the notion of ‘face’ (surat صورت) of the matter, because it constitutes where the matter ends and where does it begins.
Avicenna: location is separate from located
‘location is the limitation of matter’
location and causality? ‘there’ (hamanja همانجا) is not ‘the reason’ (elat علت)
for him: ‘makan chizi joz nahayat-e jesm-e havi nist’ (مکان چیزی جز نهایت جسم حاوی نیست)
(location/place is nothing but the limits/ends/finalities of the holder or the comprising thing)
two locations meeting each other
Avicenna disagrees that hayula could be location, because he argues that hayula only accepts the significant apparition and not any.
some has believed that the location is the face of matter, because the matter is at its face/apparition the same way it is at its place/location.
the matter/jesm/ جسم doesn't move out of its face rather it moves within its face.
water -to-> air [this is apparition]
location -to-> located [this cannot be!]
هیولای ثانی hayulaye sani (secondary hayula) : it has act/ also is able [...]
(321)[...notes/hayula notes.txt]%43.1[...] [central to society]
strata = reproductive niche
(niche : adjusted timing and quality)
hierarchy building = {-homogenization (by a sorting process) -consolidation (through coding into legal, religious, and other formal regulations)}
limits of bounded rationality (عقل معاش aghle ma'ash?)
(Bounded rationality is the idea that in decision-making, rationality of individuals is limited by the information they have, the cognitive limitations of their minds, and the finite amount of time they have to make a decision.)
--> for example soil loss, due to careless exploitation of the forests’ resources has been a constant threat to urban centers throughout history. most urban civilization were able to pass their genes for only seventy generations before they ran out of soil ---> although some material and energy flows can be “socialized” (submitted to cultural control), in practice many are not.
(my interest and work on hayula is about:) the creative morphologies that have always resided outside the (west versus east) homoestatic text of the self and other
...................................
contemporary US film bestiary <==
•EC comics --> popular weird fantasy, horror science fiction
•creepy magazine
•the twilight zone --> horror, science fiction, suspense, comedy
•film noir --> flawed character hero <== german expressinonist cinematography
•cryptozoology (adventure)
...................................
division's of life
-monolithic notion of the mind has been challanged by psychology and phenomenology
biology has been previously essentially zoocentric --> monolithic notion of the body --> medically proper animal body =/= if we zoom in the living canvas, organisms blend into a pointillist landscape in which each dot h dot of paint is also alive --> symbiosis, gaia, prokaryotic sex (omnisexuality)
gaia --> biosphere und understood not as environmental home but as body (physiological process)
bacterial omnisexuality --> fluid genetic transfers = sexual
=/= unitary self assumed in the zoocentric model
medieval microcosmic
correspondences among prokaryotic, eukaryotic, zoological and geophysiological (gaian) levels
--> holonomic continuum --> *a type of individuality that is spatially and temporally more inclusive* [-my research on ajayeb has been more tended on the temporal inclusivity]
==> (in new biology) chimerical body: hybrid of bacterial species --Sagan--> like that many headed beast, the microbeast of the animal cell combines into one entity bacteria that were originally freely living, self-sufficient and metabolically distinct
•when respirers entered and did not kill but, rather, were incorporated by larger anaer[...]
(322)[...notes/hayula notes.txt]%43.7[...]usal contiguity (spatiotemporal contiguity) with what they signify
ritual action and artistic creation --Severi--> synesthetic
(my lecture-performances? ~ chimeric image of chiefs’ talk [khotbe خطبه fluent at combining different aesthetic resources] -->) linguistic + extralinguistic media in ritual performance (working/producing visual + mental images)
--> combining of indexical signs in communication acts ==> poetry of identities-in-motion (capable of projecting complex images of a nonvisual kind)
[*]image: an abstract portrait of identity fashioned out of cumulating patterns of congruence across all manner of indexical signs--including visual ones--that addressees and audiences can imaginatively experience, like a hologram
(Silverstein > Guerreiro)
~~--> ***relation between poetics and the production of identities***
chimerical representation: an art of ambiguity
(Strauss's Amazonian ethnology -->) dualism in perpetual disequilibrium: centripetal forces of centralization + centrifugal forces of dispersion
@apass ==> “societies against the state”
complex relations between hierarchy and counterhierarchy
(--> Renan's notion of monologue)
[Clastres's model rooted in Western language ideology looking at Amerindian language:]
metahistorical bond between *power & speech* cannot be conceived of separately
•state societies --> the word is a ‘right’ to power (that may be used to command)
•societies against the state --> the word is a ‘duty’ of the chief (an indigenous leader must be capable of offering society the words that it ‘demands’)
◾Amerindian chief: a voice preaching in the wilderness (literally says nothing, a repetition of “edifying discourse”) <-- his speech is not spoken in order to be listened to (~ ritualized act [=/= act of communication]) ==> chief's speech is transformed into pure value (~= poet's speech for whom words are values before they are signs) --> (for Clastres) language =/= violence: a facet of coercive power
denotative قوه تفکيک ()
predicative (Dickensian aspect)
referential (the efficacy of its context and meaning depends on something else)
enunciation (pragmatic) ==> effects on the enunciator + audience ~~Silverstein--> [*]politics: the dynamic arrangement and rearrangement of people as subjects within structures of actual and potential action of all sort --comprises--> poetics <== everything experienced as effective practice is formed semiotically (~ through sign)
*political oratory [=/= informing the content of a message] uses poetical resources that allow interlocutors to have their identities mutually constructed by means of indexical signs* (that connect the message's form to extralinguistic contextual facts) --> *message ascribes to me [=/= message describes my reality]*
Ali's use [...]
(323)[...notes/hayula notes.txt]%44.1[...]am
(Silverstein > Guerreiro)
~~--> ***relation between poetics and the production of identities***
chimerical representation: an art of ambiguity
(Strauss's Amazonian ethnology -->) dualism in perpetual disequilibrium: centripetal forces of centralization + centrifugal forces of dispersion
@apass ==> “societies against the state”
complex relations between hierarchy and counterhierarchy
(--> Renan's notion of monologue)
[Clastres's model rooted in Western language ideology looking at Amerindian language:]
metahistorical bond between *power & speech* cannot be conceived of separately
•state societies --> the word is a ‘right’ to power (that may be used to command)
•societies against the state --> the word is a ‘duty’ of the chief (an indigenous leader must be capable of offering society the words that it ‘demands’)
◾Amerindian chief: a voice preaching in the wilderness (literally says nothing, a repetition of “edifying discourse”) <-- his speech is not spoken in order to be listened to (~ ritualized act [=/= act of communication]) ==> chief's speech is transformed into pure value (~= poet's speech for whom words are values before they are signs) --> (for Clastres) language =/= violence: a facet of coercive power
denotative قوه تفکيک ()
predicative (Dickensian aspect)
referential (the efficacy of its context and meaning depends on something else)
enunciation (pragmatic) ==> effects on the enunciator + audience ~~Silverstein--> [*]politics: the dynamic arrangement and rearrangement of people as subjects within structures of actual and potential action of all sort --comprises--> poetics <== everything experienced as effective practice is formed semiotically (~ through sign)
*political oratory [=/= informing the content of a message] uses poetical resources that allow interlocutors to have their identities mutually constructed by means of indexical signs* (that connect the message's form to extralinguistic contextual facts) --> *message ascribes to me [=/= message describes my reality]*
Ali's use of political oratory in the context of ordinary interactions with me --> i forgot that the symbolic procedures that separate ritual speech from ordinary interactions are not necessarily intended to mean something
-what was the pragmatic conditions that define the kind of ‘language game’ Ali was playing?
[*]formalization: reduction of combinatory and creative possibilities of language by the use of formulas, archaic vocabulary, syntactic and stylistic patterns {--> distancing the
discourse from its semantic content ==> attention to its context and performance ==> effects}
ritual action --Severi--> reflexivity: definition of its own meaning and effectiveness within the context of ritual communication
(@apass's) pe[...]
(324)[...notes/hayula notes.txt]%44.2[...]cessful representation : *a counterintuitive representation formulated within counterintuitive conditions of communication*
}--Severi--> we need a more expressive theory of cultural propagation (<-- my try in telegram bestiary text)
doctrinal (semantic memory) and imagistic (episodic memory) religious modes
(how to better be understand the contemporary art's drive to) *ritual communication* --> performed through both action & speech
•the context: establishment of a particular form of interaction (from a series of contradictory connotations, being two things at the same time --> symbolic transformation) ==construct==> a special identity of the participants
--> xxxx جمع گرایانه syncretistic movement @apass (used as an instrument of resistance?)
messianism = intense propagation + paradoxical identification
--> convert entire populations in a short amount of time
pragmatics of communication --> appearance of a paradoxical “I” personified by the prophet
(warrior shaman messiah's) contradictory self-definition ==able==> enunciate paradoxical statements
--Severi--> to be faithful to the local tradition
Appache --> opposition to Christianity take the firm of conceptualizing Christianity as a different religion
•absorbing but not understanding the elements (of Christian religion) ~= being impressed by story {<-- i do this in my artistic work but i don't ask for devotion or trust}
--> using typical imagistic methods, ritual of dance
the old man Arnold
chant (ritual symbolism) -->
•treat illness
•accompany rite of passage
•impart magical powers
-
(amerindian) shamanism --> establishes a metaphorical link, a set of analogies ~= mystical relationships between ritual objects and living being [--> construct its own truthuniverse, supernatural dimension thought of a possible world]
bleeding pearl
parallelism : (a technique of) threading verbal images together
[Severi's early interpretation of] tradition (would need to) preserve the text + instructions to use --by--> verbalizing them (store them in the chant)
Kuna --> description of the position of the speaker (“shaman is now seated there and is saying...”) characterizes the special kind of communication (appropriate for ritual changing)
shaman: novel sort of enunciator (lending his voice to other invisible beings --> plural and contradictory identity)
acoustic mask: a reflexive means to define the ritual identity of the speaker
reflexive application of parallelism
(@Isabel, how to make community without becoming a cult?)
use snake --> capture the imagination of the followers ==> authority
imagistic (iconic mode, seque[...]
(325)[...notes/hayula notes.txt]%44.4[...]objects
•curatorial practices --> categories of the miracle
•exhibitionary practices --> the miraculous as datum of the world
miracle can be contained or can burst into the study of traditions and transmissions
miracle = content + form
miraculous --> surrogate medium of the artistic
(Renan:) how a miracle can turn the hopeful perplexity surrounding Virgin Mary into the relentless exhibitionary ----> *the power of suggestion is curatorial* --> materials can be rearranged (or other contents can be shaken off from them according to the demands of art history)
flower showers
an auspicious beginning for a lasting devotion
گلبرگ --> the petal applied to the body of the sick and invalid, a sacred relic that is progressively distant yet proliferative
problem of the exhibitionary heritage --Renan--> discursify that even miracles can be interpreted art historically, that they are worthy of belief
Julia Scher (first two weeks of April (1-14.04) and last two weeks of June (14-30.06))
Marie-Luise Angerer (last two weeks of June)
Luis Negrón van Grieken (free)
Christian Sievers
Daniela Kinateder
David Hahlbrock
Zilvinas Lilas
Matthias Müller
Phil Collins
Heide Hagebölling
Mischa Kuball
Andreas Henrich
Ute Hörner
Peter Friedrich Stephan
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i am using these spaces basically as their potential for being a host for something else, rather than pointing their pure site specificity.
my work has worked (for me?) whenever it was an intervention to/for its objecthood as a being-in-art-form or for my own fantasies. the problem/matter of exhibition.
the theoretical work would base on reading shyness as for a philosophical opening for the practical part of the diploma that comes afterward. By this way of writing i operate myself, breaking free from the process of offering philosophical evidence.
•Maulwurfe in the Moschee (shit on the head looks like Turban(!), about action and taking the action and getting the call, over doing of anything, revenge program, revelation to other's transmission, talking about shit in a mosque, etc.)
•king lear in the Hochzeitssalon (space for speech act, ritual, marriage of daughters, etc.)
•islam intro in the Biologie Zentrum Uni Köln (hygiene in islam, work on memory relation to research, reciting Koran brings the dead as witness, etc.)
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shyness is prescribed for woman, it exists in religion as a female virtue
thinking in yoga posing (thinking, thanking), the thanking pose and the always thinking pose in yoga.
intervention is n[...]
(328)[...notes/notes Personen.txt]%44.6[...]ues. this is common in the history of technology, that a tool appears before people know how to use it. do we know how we can use computers? when we master a technique, its uses are not immediatly clear.
getting interested in the wrong answer in the four answer question.
no skill develops without a good dose of curiosity. which enables us to think about what might be, rather than what is.
There is a half-remembered discussion of Sigmund Freud I read once in a book and which I have been paraphrasing regularly ever since. It said that for Freud dreams were a way of thinking by doing. You run, you cry, you kiss, you love, you cheat, you argue, you fall, you kill, you eat, you sing, you get lost, you travel back in time, you become somebody else – but you do it all in your head. You do it in your head and so it is thinking, just not a thinking we recognize as thinking. When I am dreaming I am composing thoughts in the way an artist composes a painting or a witch a potion – an assemblage made of bodies and places and actions. An embodied thinking, that is no less eloquent or extraordinary or transformative for being so.
...................................
...One can chat and gossip but it is forbidden to preach, lecture or instruct.”
Claudio Magris’ Micronismi
...................................
(butler)
the structure of address itself
although I did not know in whose voice this person was speaking, whether the voice was his own or not, I did feel that I was being addressed.
To respond to this address seems an important obligation during these times.
It is about a mode of response that follows upon having been addressed, a comportment toward the Other only after the Other has made a demand upon me, accused me of a failing, or asked me to assume a responsibility.
The structure of address is important for understanding how moral authority is introduced and sustained if we accept not just that we address others when we speak, but that in some way we come to exist, as it were, in the moment of being addressed, and something about our existence proves precarious when that address fails.
...the demand that comes from elsewhere, sometimes a nameless elsewhere,...
We think of presidents as wielding speech acts in willful ways, so when the director of a university press, or the president of a university speaks, we expect to know what they are saying, and to whom they are speaking, and with what intent.
...perhaps we should think more seriously about the relation between modes of address and moral authority. (also one of the issues in today's performance art)
narration is always judgment
affective intervention
why should i listen to you?
because i have a voice!
visual culture has different strand from lectur[...]
(330)[...notes/notes Personen.txt]%45.5[...]br />
•cataloging computer generated stones smoke
•digital to digital convertor
•physical interaction (between a user and a media object, pressing a button, choosing a link, moving the body) versus psychological interaction (the psychological processes of filling-in, hypothesis forming, recall and identification, which are required for us to comprehend any text or image at all)
•Mechanical Monsters
•blown away roof
•Technology: the new nature
•-error and - horror(-terror)
•edge of the earth
•gold and dream, gold price and power law
•the story of the viewer
•fact and perspective (elucidation)
•love at first sight (digital)
•continual production of the new is what allows things to stay the same, (logic of the same)
•noise story
•the ‘content’ of any medium is always another medium (McLuhan)
•The mediation of religion through buildings
•start with metaphor and end with algebra
•a “model” is a system of objects (any kind of objects) that make all of the sentences in a theory true , where a “theory” is a list of sentences in a language.
•metaphors somehow mobilize the difference between the two domains
•arena of alienation
•Cut the Noise
•mirrors with (/without) memories
•substitutability
•optical appearances (mind ~ eye)
•Dioptrics (science of refraction), catoptrics (reflection),
•that could not be spoken of or represented, because it was empty of discourse and thus of meaning.
•innocence of the eye
•Poor Unfortunate Souls
•being useful, like a prison guard
•autopoetic (complex self-referential systems)
•to take up the motives from the external world
•will-less perception, “the pure eye of genius”
•bringing from the artificial world to the art world
•object oriented programming / subject oriented
•Observer, system and environment
•a system (designed) with a purpose of itself
•magnifying or light-collecting optical device
•social selfish
•un-computational
•gray area
•self-identity is bad visual system
•Vision requires instruments of vision; an optics is a politics of positioning. Instruments of vision mediate standpoints;
•Identity, including self-identity, does not produce science; critical positioning does, that is, objectivity
•docile body
•technological visioning (vector of secret texts, books within books, ancient curses, digital dreams, and medieval cyber-art)
•empty space left by theory and philosophy
•technical visioning
•Technology is never merely “used,” never merely instrumental. It is always ” incorporated” and “lived.”
•In his last paintings, such as the Bride of 1912, Duchamp both elaborated an iconography that combined mechanical and visceral forms and [...]
(331)[...notes/notes Personen.txt]%45.7[...]ell)
The shock of new media is as old as the hills
Franz Reuleux described this correlation: the more primitive the technology, the less attuned the parts of the machine to each other, the greater the degree of play -- the more perfected the technology, the closer the fit, the less play between the individual parts.
(For Winnicott,) play is a psychological state where the boundaries between self and the world remain labile and fluid, (a state which is important not only for the development of the child, but with significant ramifications for human life and culture in general.)
Representation is a distinctive manner of imagining the real, and is a fundamental phenomenon upon which all culture rests.
Henri Lefebvre distinguishes Representations of space and Representational spaces . ... Representational spaces are “directly lived” through associated images and symbols which overlay physical space, making symbolic use of its objects.
the conceiving mind over the perceiving body (vision/touch)
touching was considered “a cruder scanning at close range,” and seeing “a more subtle touching at a distance.”
for Berkeley there is no such thing as visual perception of depth, and Condillac's statue effectively masters space with the help of movement and touch. The notion of vision as [Ouch is adequate to a field of knowledge whose contents are organized as stable positions within an extensive terrain.
•a technological gaze
•way of seeing (Derridean deconstructed)
•high-tech images
•artifact (cultural artifact, social)
•image of the or a body and its environment
•impossible subject-positioning, the codification of flesh, a visualization of scientific narratives and the aestheticization of information, all of which tell us about a longer line of cultural fantasies about information, code and technology. (Norah Campbell)
•Everything said is said by an observe (Maturana and Varela)
•framing the world
•virtual gaze (Baudrillard)
•achieve absolute vision, while seeing nothing.
•very much as real; human and technological, both
•i say this as someone who thinks that we are part of this digital world, but we are not necessarily subject to its terms
•splicing of direct and tactile human perception of reality with another reality, one that is mediated and technical
•the naration is not pure nor whole (why cyborg?)
•place of visibility (/ field of articulability)
•it is an aesthetic dream, dream of ismorphism between the discursive object and the visible object
•exteriorization of the body (relation between face / hand / tool )
•The “exact meeting place” of form, matter, tool, and hand is the touch(Henri Focillon)
•
////////////////////////
[...]
(332)[...notes/notes Personen.txt]%45.8[...] which all culture rests.
Henri Lefebvre distinguishes Representations of space and Representational spaces . ... Representational spaces are “directly lived” through associated images and symbols which overlay physical space, making symbolic use of its objects.
the conceiving mind over the perceiving body (vision/touch)
touching was considered “a cruder scanning at close range,” and seeing “a more subtle touching at a distance.”
for Berkeley there is no such thing as visual perception of depth, and Condillac's statue effectively masters space with the help of movement and touch. The notion of vision as [Ouch is adequate to a field of knowledge whose contents are organized as stable positions within an extensive terrain.
•a technological gaze
•way of seeing (Derridean deconstructed)
•high-tech images
•artifact (cultural artifact, social)
•image of the or a body and its environment
•impossible subject-positioning, the codification of flesh, a visualization of scientific narratives and the aestheticization of information, all of which tell us about a longer line of cultural fantasies about information, code and technology. (Norah Campbell)
•Everything said is said by an observe (Maturana and Varela)
•framing the world
•virtual gaze (Baudrillard)
•achieve absolute vision, while seeing nothing.
•very much as real; human and technological, both
•i say this as someone who thinks that we are part of this digital world, but we are not necessarily subject to its terms
•splicing of direct and tactile human perception of reality with another reality, one that is mediated and technical
•the naration is not pure nor whole (why cyborg?)
•place of visibility (/ field of articulability)
•it is an aesthetic dream, dream of ismorphism between the discursive object and the visible object
•exteriorization of the body (relation between face / hand / tool )
•The “exact meeting place” of form, matter, tool, and hand is the touch(Henri Focillon)
•
////////////////////////
In this interconnection of embodied being and environing world, what happens in the interface is what is important.
--Don Ihde, Bodies in Technology
At first glance, strapped to the body of critters such as green turtles in Shark Bay, off Western Australia, humpback whales in the waters off southeast Alaska, and emperor penguins in Antarctica, a nifty miniature video camera is the central protagonist. Since the first overwrought seventeenth-century European discussions about the camera lucida and camera obscura, within technoculture the camera (the technological eye)seems to be the central object of both philosophical pretension and selfcertainty, on the one hand, and cultural skepticism and the au[...]
(333)[...otes on kinect performance.txt]%45.8[...]m and when. the animal that is in charge of her own image is the representation of the universala man.
Appearance of eukaryotic cells around 2 billion years ago is probably the most significant event in the history of life on earth. It gave the creatures with DNA two important things: a nucleus that contained all the genetic materials and an interface to communicate with the world outside of the cell--a complex membrane--to talk with the materials alien to itself. Interface is a critical point of intersection between different life worlds, fields, or levels of organization. They are the areas in which social friction can be experienced and where diffusion of new technology is leading to structural discontinuities (which can be either positive or negative), the interface is where they will occur. The argent issue of interfaces in social interaction and flow between human animal, nonhumans, and computers is today becoming a zone of transition of ephemeral technologies, physical contact, socio-political boundaries, and metaphor-representation.
Since antiquity, representation has been the foundational concept of aesthetics and semiotics. In the modern era, it has also become a crucial concept in political theory. In a discussion of law and ethnography, Clifford Geertz calls into question the Western distinction between matters of fact and matters of value. “Facts and law we have perhaps everywhere; their polarization we perhaps have not.” Geertz's hermeneutic approach leads him to focus on the relation between the grounding of norms and the representation of fact. Therefore, he concludes, representation is a distinctive manner of imagining the real, and is a fundamental phenomenon upon which all culture rests.
The performance-talk is divided into three tangled narratives, one the social mode of traveling that includes the child--the opposite of the lonely masculine traveler--based on the real experience and a personal story in a trip to Amazon in Colombia with Karin Demuth and her three years old boy--Hanno--, second a multi-headed reading of technologies of interfacing within computer culture and the worlds of other species, the meaning of inter-facing with the other, and third a visual representation of the highly technical images recorded by Kinect infrared 3D-scanner/motion-detector. The result of the visualization is a heavily glitchy image, which aims in the performance to link the spatial practice to the perceived and the representational spaces to the lived. Affirming the “unnaturalness” of the image makes it a transposition of universal means of communication--the language--that would like to provide a direct, unmediated, and accurate representation of the jungle.
The performance is an engagement with the notion of companion species elaborated by Donna Haraway, in an experience of walking in a tropical jungle with a computer in one hand and in the other hand the hand of the human child. The work de[...]
(334)[...otes on kinect performance.txt]%46[...]g to structural discontinuities (which can be either positive or negative), the interface is where they will occur. The argent issue of interfaces in social interaction and flow between human animal, nonhumans, and computers is today becoming a zone of transition of ephemeral technologies, physical contact, socio-political boundaries, and metaphor-representation.
Since antiquity, representation has been the foundational concept of aesthetics and semiotics. In the modern era, it has also become a crucial concept in political theory. In a discussion of law and ethnography, Clifford Geertz calls into question the Western distinction between matters of fact and matters of value. “Facts and law we have perhaps everywhere; their polarization we perhaps have not.” Geertz's hermeneutic approach leads him to focus on the relation between the grounding of norms and the representation of fact. Therefore, he concludes, representation is a distinctive manner of imagining the real, and is a fundamental phenomenon upon which all culture rests.
The performance-talk is divided into three tangled narratives, one the social mode of traveling that includes the child--the opposite of the lonely masculine traveler--based on the real experience and a personal story in a trip to Amazon in Colombia with Karin Demuth and her three years old boy--Hanno--, second a multi-headed reading of technologies of interfacing within computer culture and the worlds of other species, the meaning of inter-facing with the other, and third a visual representation of the highly technical images recorded by Kinect infrared 3D-scanner/motion-detector. The result of the visualization is a heavily glitchy image, which aims in the performance to link the spatial practice to the perceived and the representational spaces to the lived. Affirming the “unnaturalness” of the image makes it a transposition of universal means of communication--the language--that would like to provide a direct, unmediated, and accurate representation of the jungle.
The performance is an engagement with the notion of companion species elaborated by Donna Haraway, in an experience of walking in a tropical jungle with a computer in one hand and in the other hand the hand of the human child. The work deals with questions of the other-space that is mentally filled with projections and projects. The recording of the walking in the rain forest --as spatial and sensual experience-- is thus dematerialized and has acquired a digital character. The dense and hot environment of the Amazon is replaced by an abstract graphic structure, thus bringing a new understanding of the locality of the walk. The noise and the randomness of the technical coloring the surface of the jungle provoke an aesthetic fascination, and an appropriation of the imposible image of the forest.
Traveling to the Amazon to experience its radical Otherness is a European tradition. It unintentional affirms the ide[...]
(335)[...otes on kinect performance.txt]%46.1[...]e of nature” that is prior to culture.
Lacan: i am led to regard the function of the mirror stage as a particular case of the function of the imago, which is to establish a relation between the organism and its reality - or, as they say, between the Innenwelt and the Umwelt.
This developement is experienced as temporal dialectic that decisively projects the function of the individual into history. the mirror stage is a drama whose internal thrust is precipitated from insufficiency to anticipation - and which manufactures for the subject, caught up in the lure of spatial identification, the succession of phantasies that extends from a fragmented body image to a form of its totality that i shall call orthhopaedic - and, lastly, to the assumption of the armour of an alienating identity, which will mark with its rigid structure the subject's entire mental development. thus, to break out of the circle of the Innenwelt into the Umwelt generates the inexhaustible quadrature of the ego's verifications.
Electronic Reserve Text: from Jacques Lacan, Ecrits, New York: W. W. Norton, 1977.
The Mirror Stage as Formative of the Function of the I as Revealed in Psychoanalytic Experience
Delivered at the 16th International Congress of Psychoanalysis, Zurich, July 17, 1949
...................................
Flusser, Gestures - beyond machines (reading)
the project investigates the way in which Seifee as an artist engages tactics of fieldwork, embodiment and materiality (in a manner that reveals or instigates processes of knowing).
(In this moment of increasing standardization and specialization regarding how people learn, art is a space for innovative thinking and experimentation outside given frameworks.)
...our ability to share the experience of the habits of the world that we discover. (Kohn)
...................................
Campbell on Harman's philosophy
(problem of) object-oriented ontology as social theory [insights of object-orientation mechanically applied to the social by Harman, “immaterialism"]
•innovative adaptation of phenomenology
•critique of how objects have been failed by philosophy
•insistence upon an aesthetic attitude of investigation
--but-->
•object-oriented social theory lacks the rigor and imaginative potential to envision the ontology of the social
•the way object-oriented ontology is stuck in a no-man's-land of not-quite-nonhuman-not-quite-human
•as ooo enters social theory it commits a performative fallacy --> missing the fundamental starting point of social theory: ***objects come into the social world as expressions of (negotiated, perceptual, political, agentic) value*** [social theory is fundamentally predicated on the socius --> social theory is about the association between things =/= homogenous things]
}=[...]
(336)[...otes on kinect performance.txt]%46.2[...]o a form of its totality that i shall call orthhopaedic - and, lastly, to the assumption of the armour of an alienating identity, which will mark with its rigid structure the subject's entire mental development. thus, to break out of the circle of the Innenwelt into the Umwelt generates the inexhaustible quadrature of the ego's verifications.
Electronic Reserve Text: from Jacques Lacan, Ecrits, New York: W. W. Norton, 1977.
The Mirror Stage as Formative of the Function of the I as Revealed in Psychoanalytic Experience
Delivered at the 16th International Congress of Psychoanalysis, Zurich, July 17, 1949
...................................
Flusser, Gestures - beyond machines (reading)
the project investigates the way in which Seifee as an artist engages tactics of fieldwork, embodiment and materiality (in a manner that reveals or instigates processes of knowing).
(In this moment of increasing standardization and specialization regarding how people learn, art is a space for innovative thinking and experimentation outside given frameworks.)
...our ability to share the experience of the habits of the world that we discover. (Kohn)
...................................
Campbell on Harman's philosophy
(problem of) object-oriented ontology as social theory [insights of object-orientation mechanically applied to the social by Harman, “immaterialism"]
•innovative adaptation of phenomenology
•critique of how objects have been failed by philosophy
•insistence upon an aesthetic attitude of investigation
--but-->
•object-oriented social theory lacks the rigor and imaginative potential to envision the ontology of the social
•the way object-oriented ontology is stuck in a no-man's-land of not-quite-nonhuman-not-quite-human
•as ooo enters social theory it commits a performative fallacy --> missing the fundamental starting point of social theory: ***objects come into the social world as expressions of (negotiated, perceptual, political, agentic) value*** [social theory is fundamentally predicated on the socius --> social theory is about the association between things =/= homogenous things]
}=/= Campbell's *posthuman relationism*: another form that better understands the abyssal point between the non-human and the human
(2007 conference) speculative realism {antipathy to “human-centred” intellectual traditions} ~=> object-oriented ontology
(objectivity =/= obliqtivity)
Harman's immaterialism: realism without materialism : objects can only ever be captured obliquely
object-oriented ontology's development:
•characterised by a consistent lament for how post-Kantian philosophy in general (Continental philosophy in particular) has abandoned hope of describing objects as objects
•the real: absolute autonomy of obj[...]
(337)[...otes on kinect performance.txt]%46.2[...] specialization regarding how people learn, art is a space for innovative thinking and experimentation outside given frameworks.)
...our ability to share the experience of the habits of the world that we discover. (Kohn)
...................................
Campbell on Harman's philosophy
(problem of) object-oriented ontology as social theory [insights of object-orientation mechanically applied to the social by Harman, “immaterialism"]
•innovative adaptation of phenomenology
•critique of how objects have been failed by philosophy
•insistence upon an aesthetic attitude of investigation
--but-->
•object-oriented social theory lacks the rigor and imaginative potential to envision the ontology of the social
•the way object-oriented ontology is stuck in a no-man's-land of not-quite-nonhuman-not-quite-human
•as ooo enters social theory it commits a performative fallacy --> missing the fundamental starting point of social theory: ***objects come into the social world as expressions of (negotiated, perceptual, political, agentic) value*** [social theory is fundamentally predicated on the socius --> social theory is about the association between things =/= homogenous things]
}=/= Campbell's *posthuman relationism*: another form that better understands the abyssal point between the non-human and the human
(2007 conference) speculative realism {antipathy to “human-centred” intellectual traditions} ~=> object-oriented ontology
(objectivity =/= obliqtivity)
Harman's immaterialism: realism without materialism : objects can only ever be captured obliquely
object-oriented ontology's development:
•characterised by a consistent lament for how post-Kantian philosophy in general (Continental philosophy in particular) has abandoned hope of describing objects as objects
•the real: absolute autonomy of objects (withdraw from subjects)
◦objects: sleeping giants holding their forces in reserve
•prefer the excess of the aesthetic over the reduction by the scientific (materialism's tendency to reduce objects to a primary substratum ==> rendering them susceptible to mathematical capture) --Campbell--> *aesthetic foundationalism* [==engender==> an attitudinal response to objects] (@apass, this is also a problem in artistic research):
◦aesthetic appreciation above the reduction of the phenomenon achieved by science --> “art (art criticism) is a style that gets us closer to the nature of objects” (+ bad example of Clement Greenberg)
◦(to make the invisible deep conditions of objects perceivable) prioritize *allusive style* above *literal description*
•claims to post-phenomenological sovereignty
•over-mining approach to knowledge production =/= objects's surplus of reality
◦methodological approach which encounters objects as objects (=/=[...]
(338)[...otes on kinect performance.txt]%46.2[...]s have been failed by philosophy
•insistence upon an aesthetic attitude of investigation
--but-->
•object-oriented social theory lacks the rigor and imaginative potential to envision the ontology of the social
•the way object-oriented ontology is stuck in a no-man's-land of not-quite-nonhuman-not-quite-human
•as ooo enters social theory it commits a performative fallacy --> missing the fundamental starting point of social theory: ***objects come into the social world as expressions of (negotiated, perceptual, political, agentic) value*** [social theory is fundamentally predicated on the socius --> social theory is about the association between things =/= homogenous things]
}=/= Campbell's *posthuman relationism*: another form that better understands the abyssal point between the non-human and the human
(2007 conference) speculative realism {antipathy to “human-centred” intellectual traditions} ~=> object-oriented ontology
(objectivity =/= obliqtivity)
Harman's immaterialism: realism without materialism : objects can only ever be captured obliquely
object-oriented ontology's development:
•characterised by a consistent lament for how post-Kantian philosophy in general (Continental philosophy in particular) has abandoned hope of describing objects as objects
•the real: absolute autonomy of objects (withdraw from subjects)
◦objects: sleeping giants holding their forces in reserve
•prefer the excess of the aesthetic over the reduction by the scientific (materialism's tendency to reduce objects to a primary substratum ==> rendering them susceptible to mathematical capture) --Campbell--> *aesthetic foundationalism* [==engender==> an attitudinal response to objects] (@apass, this is also a problem in artistic research):
◦aesthetic appreciation above the reduction of the phenomenon achieved by science --> “art (art criticism) is a style that gets us closer to the nature of objects” (+ bad example of Clement Greenberg)
◦(to make the invisible deep conditions of objects perceivable) prioritize *allusive style* above *literal description*
•claims to post-phenomenological sovereignty
•over-mining approach to knowledge production =/= objects's surplus of reality
◦methodological approach which encounters objects as objects (=/= actor network theory's manner of focusing upon an object's effects) [+ bad example of Dutch East India Company]--Campbell--> object-oriented social theory produces a rudimentary narrative with no discernible innovation on the level of:
◾objects --> the actors are recognisable companies, personalities, infrastructures
◾relations --> the major symbiotic moments are legal contracts, infrastructure and formative moments in a human's life
◾time --> there is standard chronology from birth to death, with emphasis on human-centric causes [...]
(339)[...otes on kinect performance.txt]%46.2[...] *literal description*
•claims to post-phenomenological sovereignty
•over-mining approach to knowledge production =/= objects's surplus of reality
◦methodological approach which encounters objects as objects (=/= actor network theory's manner of focusing upon an object's effects) [+ bad example of Dutch East India Company]--Campbell--> object-oriented social theory produces a rudimentary narrative with no discernible innovation on the level of:
◾objects --> the actors are recognisable companies, personalities, infrastructures
◾relations --> the major symbiotic moments are legal contracts, infrastructure and formative moments in a human's life
◾time --> there is standard chronology from birth to death, with emphasis on human-centric causes and effects
•“social theory = a mode of knowledge production” (=/= a decontextualised reflection of the world) ==> withdrawal: a psychological alibi, an aesthetic (=/= cognitive concept) ==stimulate==> an attitudinal response: humility [+ passivity?] in the face of overwhelming non-human existence [~ appeal ==produce==> a paternalistic-arrogant-instrumentalist attitude to the nonhuman =/= *appeal ==foster==> responsibility* (a norrnativity that withdrawal cannot) ---> go to Haraway + Campbell]
}=/= posthuman relationism: realists who draw on contemporary advances in disciplines like geology, biology, mathematics and neurology to make the case that non-human reality is not a sub-set of human reality -->
•commitment to an object-oriented realism (~= Harman)
•occupy an *anthropic* event horizon: their social analyses occur in the shifting, impossible ground hetween the human and the nonhuman (=/= Harman)
•dialectic of object **withdrawal + appeal** (=/= Harman's object withdrawal) ~ ***interaction between objective withdrawal & subjective appeal***
(Moss) earth as making an appeal --Freud--> a demand for work
“when the attention of an experienced person is drawn to the child's state by this path of discharge, [the path of discharge] ... acquires a secondary function of the highest importance, that of cornmunicalion
--> initial helplessness of human beings is the primal source of all moral motives
(child's) creaming and kicking --> appeal (made by the earth) is a combination of demand + accusation
contemporary social theorists are turning towards objects
<==Bennett== object produce a ‘gestalt shift’ in perception
}==Tsing==> (amounts to) a political act <== (turning towards objects) requires us:
•to re-divide the world
•to re-prioritise matler(s)
•to create different causalities
•to follow new agencies
•to produce new spacetimes
•to interrupt the ‘mind-lulling presence of common sense’
}----> acknowledge the importance of traditional *social theory* in identifying gross inequalities + advoca[...]
(344)[...otes on kinect performance.txt]%46.3[...]en difficult to analyse =/= discrete
•traits are inherited outside of sexual dissemination (digestion, infection, donation, other complex forms of partnerning) --> consortia: amorphous symbiotic complexes (metabolic energetic networks) =/= organism: anatomically bounded objects (systems of information and exchange)
}==Margulis==> focus on how perceptual, political, social and scientific conditions precede objects: *objects = boundary-work*
--> differential speeds of change (sudden and unlikely mixes + slow and causal)
--> deconstruction of individuality
(co-constitutive bio-econornic-political-social context:)
**ideological contest between individualism and collectivism in political economy <==> intellectual development of symbiosis theory**
•socialist and anarchist concept of mutuellisme in the mid 1800
•Hobbesian-Malthusian-Darwinian bio-economic concept of struggle for existence in zero-sum games of all-against-all
>
•Kropotkin's symbiosis as evidence for the benefit of global cooperation towards the common good, the division of labour, protection of elements and interdependent organisation
•evolutionary theory used to champion individualism and the social policies of laissez faire
Campbell --> what Harman misses is the elementary starting point for sociologies of science: *that social science translates science* just as science translates “reality”
serial endosymbiosis theory ==>
1. no theory of social change is going to be value-free (endosymbiosis is a process that is always already highly charged with rich metaphor, entailing a ‘host’ that is in an ‘exchange,’ ‘relation’ or ‘merger’ with a ‘guest’ --> a form of ‘living together’ that becomes ‘close’ over time)
2. extraordinary range and nature of these relations can act as strategies for other worldings (other ways of being with each other) --> important normative function [at the cataclysmic ysmic endings =/= catastrophic ending]
3. a way to think about temporalities (when a bacterium nestled into a simple cell, creating an intimacy that has lasted four billion years)
4. a template for unlikely intimacies
Harman's philosophical monologue on social theoretical practice (which might yet be remedied by actual dialogue with social theorists) ==> performative fallacy (<-- common in artist writing)
@apass****
(Campbell asking) why has object-oriented ontology become such a popular force in other disciplines?
<== complex interplay between sociological + logical factors
+ rise of *para-academia*
@artist (in proliferation of artist writing)
****speculation = the alibi for a doctrine that wishes to spare itself the trouble of justification****
--> we need closer attention to rationality as the basis of judgement when we talk about speculation
--> we need to be more informed by (scien[...]
(345)[...otes on kinect performance.txt]%46.5[...]ganisation
•evolutionary theory used to champion individualism and the social policies of laissez faire
Campbell --> what Harman misses is the elementary starting point for sociologies of science: *that social science translates science* just as science translates “reality”
serial endosymbiosis theory ==>
1. no theory of social change is going to be value-free (endosymbiosis is a process that is always already highly charged with rich metaphor, entailing a ‘host’ that is in an ‘exchange,’ ‘relation’ or ‘merger’ with a ‘guest’ --> a form of ‘living together’ that becomes ‘close’ over time)
2. extraordinary range and nature of these relations can act as strategies for other worldings (other ways of being with each other) --> important normative function [at the cataclysmic endings =/= catastrophic ending]
3. a way to think about temporalities (when a bacterium nestled into a simple cell, creating an intimacy that has lasted four billion years)
4. a template for unlikely intimacies
Harman's philosophical monologue on social theoretical practice (which might yet be remedied by actual dialogue with social theorists) ==> performative fallacy (<-- common in artist writing)
@apass****
(Campbell asking) why has object-oriented ontology become such a popular force in other disciplines?
<== complex interplay between sociological + logical factors
+ rise of *para-academia*
@artist (in proliferation of artist writing)
****speculation = the alibi for a doctrine that wishes to spare itself the trouble of justification****
--> we need closer attention to rationality as the basis of judgement when we talk about speculation
--> we need to be more informed by (sciences) when we stretch relations to our rational outposts, without ignoring their appeals
...................................
posthumanism --> any discursive or bodily configuration that displaces the human, humanism, humanities --> (21st century) technology is the center of critical thought about culture and about nature
[*]posthumanism: a structure of feeling (sense of an era starts to be experienced in the social imagination --> social forms become more recognisable when we had some time to classify them, articulate them, theorize them)
(Williams > Campbell) structure of feeling
we can point to times in the past and say that as an X sensibility (they were romantics, enlightenment, postmodernism) =/= sensing here and now --> practical consciousness, a period at an embryonic stage, at the very edge of *semantic availability*
what structure of feeling is forming in the contemporary western world? --> posthumanism
(postbiological, postcorporal, cyborg existence, etc.)
to be human <--attack-- genomics, global finance, nature of social in v[...]
(346)[...otes on kinect performance.txt]%46.5[...]ht yet be remedied by actual dialogue with social theorists) ==> performative fallacy (<-- common in artist writing)
@apass****
(Campbell asking) why has object-oriented ontology become such a popular force in other disciplines?
<== complex interplay between sociological + logical factors
+ rise of *para-academia*
@artist (in proliferation of artist writing)
****speculation = the alibi for a doctrine that wishes to spare itself the trouble of justification****
--> we need closer attention to rationality as the basis of judgement when we talk about speculation
--> we need to be more informed by (sciences) when we stretch relations to our rational outposts, without ignoring their appeals
...................................
posthumanism --> any discursive or bodily configuration that displaces the human, humanism, humanities --> (21st century) technology is the center of critical thought about culture and about nature
[*]posthumanism: a structure of feeling (sense of an era starts to be experienced in the social imagination --> social forms become more recognisable when we had some time to classify them, articulate them, theorize them)
(Williams > Campbell) structure of feeling
we can point to times in the past and say that as an X sensibility (they were romantics, enlightenment, postmodernism) =/= sensing here and now --> practical consciousness, a period at an embryonic stage, at the very edge of *semantic availability*
what structure of feeling is forming in the contemporary western world? --> posthumanism
(postbiological, postcorporal, cyborg existence, etc.)
to be human <--attack-- genomics, global finance, nature of social in virtual communities (telegram) ==> yet-to-be formalized paradigms of human experience
==> fracture the concept of legal self [legal theory (arbiter of human rights) --> concerned with what is to be human]
(taxonomies of the human species at its time -->) humanitas: legal term used in public in ancient Rome to distinguish Romans and Greeks from Barbarians
humans in persistent vegetative states
international trade of human organs
human genome project
xenotransplantation
technological unconscious
(tree of life replaced by) a model that:
•classifies species according to DNA
•disregards morphological type (how elements of body appear)
•reveals human to be a tiny subspecies in a mass of absolute diversity
classical philosophy --> scientized for a momden audience (by Descartes 17th century) --> special status of human <-- seen as a totally transparent, secular, scientific, liberal way of thinking about the world
humanism = a belief in progress (implicitly conceived as a technolog[...]
(347)[...otes on kinect performance.txt]%46.6[...]to be human]
(taxonomies of the human species at its time -->) humanitas: legal term used in public in ancient Rome to distinguish Romans and Greeks from Barbarians
humans in persistent vegetative states
international trade of human organs
human genome project
xenotransplantation
technological unconscious
(tree of life replaced by) a model that:
•classifies species according to DNA
•disregards morphological type (how elements of body appear)
•reveals human to be a tiny subspecies in a mass of absolute diversity
classical philosophy --> scientized for a momden audience (by Descartes 17th century) --> special status of human <-- seen as a totally transparent, secular, scientific, liberal way of thinking about the world
humanism = a belief in progress (implicitly conceived as a technological instrumental profit-oriented) + technological masery over nature + ‘human =/= animal’ + therapeutic approach to scientific inquiry }<-- a 19th century anachronism --> deeply ingrained in contemporary self-consciousness and everyday common sense
human: hero of liberty <-- french in origin, political in purpose
August Comte --> the universe can only e understood when the scientific exploration of phenomena was separated from supernatural superstition =/= ajayeb
Campbell making the case --> humanism needs to be deconstructed (not in a blithe نرم وملایم postmodern discursive way, rather) the definitions of what it means to be human are of life-changing importance --> humanism's supposed universality and transparency masks the fact that it is *an inherited western relatively recent philosophical perspective of the world*
in consumer research --> human: culturally inflected, psychosocial producer of + produced by the market =/= human: a disembodied information-processor with a rationalistic indentity and a computatinoal approach to the market
--Campbell--> how can interpretative consumer research benefit from a perspective which acknowledges this ideology of humanism?
the term posthuman has been used to describe anything which extends human capcity --ironically--> something as ubiquitous banal ancient and human as *tool-use* could itself be described as posthuman (Hayles, Stiegler, Wills) ==> **posthuman is as ancient as the human itself** }--> [*]posthuman: (a radical recognition that) technological = *originary logic* + *ethical sensibility* (= a stepping-out [=/= coming-after] of the enclosure of what is only important and necessary to the human)
•a concept that draws attention to the cracks that have always existed in the water-light descriptions of the human
•the ethical and radical realisation that the human only comes into existence by the work of (organic + technological) non[...]
(348)[...otes on kinect performance.txt]%46.6[...]ntific, liberal way of thinking about the world
humanism = a belief in progress (implicitly conceived as a technological instrumental profit-oriented) + technological masery over nature + ‘human =/= animal’ + therapeutic approach to scientific inquiry }<-- a 19th century anachronism --> deeply ingrained in contemporary self-consciousness and everyday common sense
human: hero of liberty <-- french in origin, political in purpose
August Comte --> the universe can only e understood when the scientific exploration of phenomena was separated from supernatural superstition =/= ajayeb
Campbell making the case --> humanism needs to be deconstructed (not in a blithe نرم وملایم postmodern discursive way, rather) the definitions of what it means to be human are of life-changing importance --> humanism's supposed universality and transparency masks the fact that it is *an inherited western relatively recent philosophical perspective of the world*
in consumer research --> human: culturally inflected, psychosocial producer of + produced by the market =/= human: a disembodied information-processor with a rationalistic indentity and a computatinoal approach to the market
--Campbell--> how can interpretative consumer research benefit from a perspective which acknowledges this ideology of humanism?
the term posthuman has been used to describe anything which extends human capcity --ironically--> something as ubiquitous banal ancient and human as *tool-use* could itself be described as posthuman (Hayles, Stiegler, Wills) ==> **posthuman is as ancient as the human itself** }--> [*]posthuman: (a radical recognition that) technological = *originary logic* + *ethical sensibility* (= a stepping-out [=/= coming-after] of the enclosure of what is only important and necessary to the human)
•a concept that draws attention to the cracks that have always existed in the water-light descriptions of the human
•the ethical and radical realisation that the human only comes into existence by the work of (organic + technological) nonhuman others
cyborg --> associated with liberatory modes of identity
**technology deconstructs everyday human experience of agency, free will, choice, self** @apass
21st century --> technology is the center of critical thought about culture and nature (--> that is why it became organically part of my ajayeb research)--> *to think about technology in a manner which reflects its ubiquity, its deeper symbolic and aesthetic dimensions, the way in which it can radically chnage humanness and human-centered approaches
(humanistic epistemology ==>) mode of the human:
1. information processor
2. cognitive subject
3. cultural subject
posthuman mode:
1. to widen the temporal range of research (deep future,[...]
(350)[...otes on kinect performance.txt]%46.7[...]r />
•*excessive* life of the brnad image
•*virtual* life of Facebook
•
consumer research focuses on the ontological and epistemological givens of only the consumer
(Turkle theorizing) how consumers change through their relationship with the nonhuman
•children view certain objects in the world around them as having degrees of aliveness
•children who have grown up with computers do not experience a dichotomy between biological and computatinoal processes
•playing with a toy like transformers, the toy shifs from being machines to being robots to being animals --learning--> fluid boundaries between mechanism and flesh
•(the ontological stickiness of the) [*]computer: a mind that is not yet a mind, inanimate yet interactive, it does not think yet neither is it external to thought
(Menser + Aronowitz) television: a complex object constituted by and related to many fields (solid-state physics, politics, etc.)
Latour...
}--> (such way of theorizing ==> precondition of) an era where radically mew technologies produce entities as indefinable complex global (as the Human Genome project) biofuel supply-chains or climate change models [--> also cryptocurrencies, blockchain]
}--Campbell--> consumer researchers are creating new concepts and figurations in order to expand the borders of waht constitutes life [for example “living-product” metaphor]
(the problem of the) [ontological division of] consumer =/= world of objects ==> (ideological move -->) privileges human : it is understood by the human, because the human (the only source of analytical attention) is the only thing doing the consuming, having the experience, making the meaning
figuration: new ways of taking account of the world =/= anthropomorphism
--Haraway--> practices that create *knots* of material-semiotic actors {<-- art does that? art's sometimes unreal figurations =/= **interpretative consumer research makes the most realistic figurations of this century**}@Chloe2
the metaphors of our time:
•becoming (=/= being) <-- a shift towards a *process metaphysics*
•
(Parsons + Maclaren)
items of disposal (do not fail to exists, but rather they) are *moved along* to other spaces or politics and become other things
•becoming a precious antique
•becoming a water blockage
•becoming a source of marine death
•becoming a materially precious thing (in another part of the world)
•
--> **how things actually move, how they transition between many states**
--> *object = data about the object =/= tangible thing* <-- (transition) from thinking of object as the primary reality --to--> perceicing the object as data in computatinoal environments
==?==> (change of the nature of object ==>) radical shift in theorizing consumer behavior
[...]
(351)[...otes on kinect performance.txt]%46.8[...]ive, it does not think yet neither is it external to thought
(Menser + Aronowitz) television: a complex object constituted by and related to many fields (solid-state physics, politics, etc.)
Latour...
}--> (such way of theorizing ==> precondition of) an era where radically mew technologies produce entities as indefinable complex global (as the Human Genome project) biofuel supply-chains or climate change models [--> also cryptocurrencies, blockchain]
}--Campbell--> consumer researchers are creating new concepts and figurations in order to expand the borders of waht constitutes life [for example “living-product” metaphor]
(the problem of the) [ontological division of] consumer =/= world of objects ==> (ideological move -->) privileges human : it is understood by the human, because the human (the only source of analytical attention) is the only thing doing the consuming, having the experience, making the meaning
figuration: new ways of taking account of the world =/= anthropomorphism
--Haraway--> practices that create *knots* of material-semiotic actors {<-- art does that? art's sometimes unreal figurations =/= **interpretative consumer research makes the most realistic figurations of this century**}@Chloe2
the metaphors of our time:
•becoming (=/= being) <-- a shift towards a *process metaphysics*
•
(Parsons + Maclaren)
items of disposal (do not fail to exists, but rather they) are *moved along* to other spaces or politics and become other things
•becoming a precious antique
•becoming a water blockage
•becoming a source of marine death
•becoming a materially precious thing (in another part of the world)
•
--> **how things actually move, how they transition between many states**
--> *object = data about the object =/= tangible thing* <-- (transition) from thinking of object as the primary reality --to--> perceicing the object as data in computatinoal environments
==?==> (change of the nature of object ==>) radical shift in theorizing consumer behavior
posthumanism
•a key term in contemporary western postindustrial era
•a term htat has been used ti describe a highly technologized future existence
--variationally--> other stories (fables) about technology exists =/=
1. the claim of (often monolithic) novelty of the historical moment in the west
2. that technology is a sterile instrument
3. that technology aids the human in his ascent to ever greater degrees of humanity
(greek tradition -->) *to think deeply about technology, we have to think about its ontology*
•techno-sociology --> Latour
•ecological feminism --> Haraway
•post-Marxism --> Tiziana Terranova
•
•philosophy of tech --> Heidegger: the most dangerous thing we ca[...]
(352)[...otes on kinect performance.txt]%46.8[...]s ascent to ever greater degrees of humanity
(greek tradition -->) *to think deeply about technology, we have to think about its ontology*
•techno-sociology --> Latour
•ecological feminism --> Haraway
•post-Marxism --> Tiziana Terranova
•
•philosophy of tech --> Heidegger: the most dangerous thing we can do is to think of technology as something neutral --> we often make two ***intuitive ideological jumps of reason*** when we think of technology:
1. “technology = means to an end”
2. “technology is created by humans”
}<-- example of anthropological truth (about technology) ~ it is a truth as it appears to human beings & it is an *instrumental truth: truth aimed at getting things done or making things work* =/= [*]technology: the mode by which realities are brought into existence in the world (hervorbringen) {unconcealing ==> a concealment of another reality}= (process of) *poiesis = bring out + conceal*
-the greek word *techne = technology + art* derived from the term episteme (the ways in which one can know reality) ==> ****technology: a type of epistemology, a way of knowing****
}==Heidegger==> *technology needs to be understood beyond its instrumentalist humanist history* --Campbell--> *seeing technology historically as an ancient phenomenon*
technology thought of as something that comes from the west & does something to other people in other placers <-- a framework (even well-intentioned) that denies both agency & contemporaneity to the ‘other’
(-McQuire)
(we are told that)
•the era we exist in is the “information age”
•the world is “networked”
•marheting is “service-dominant”
--Campbell--> what realities do the terms “information” “network” “service-dominant” create, unconceal, conceal?
==> questions of:
-what is the consumer?
-the nature of consumer consciousness, knowledge, desire
*far from being a neutral uncomplicated relationship, consumers develop strategic behaviors for *coping with technology* that is paradoxial + fantastical + ideological + multidimensional
(-Konzinets)
•DIY technologies: forms of competence redefined + redistributed between hardware & human
•technology & identity interpolate each other
global debates of:
•fear of genetic determination
•nature of consciousness --> similarities and differences between computation and human being
•
--> intimately concerned with the status of humanness
1990s theories of gift-giving, possession, labour, self-concept =/= *cyber consumer* --> circulation of desire and commodities in environments that are so highly mediated and technological that it begins to generate behavior and situations that are quite foreign to existing thinking about that markets are and what consumers want
**techno[...]
(353)[...otes on kinect performance.txt]%46.9[...]want
**technology: an active force that both consumes & creates consumers**
(problem of) sustainability
1. to sustain: rest, retreat --> humannes is a major threat to all nonhuman planetary existence ==> the idea that radical threats to nonhumanness must be warded off by radical decreases in human population, consumption, normtive standards of living
<-- this notion of sustainability exists radically at the limits of human capability (more than ecological crisis or human inequality, more than the threat of terrorism or nuclear proliferation)
2. to sustain: to extend, strengthen --> the idea that if we are not here then nothing on the planet has worth; if humans ado not exists, then the earth does not exists ==> our efforts of ecological sustainability are intrinsically human-centered [--(implicit attitude)--> prolonging humanness]==> ecological problem = crisis: an intense, short-lived episode in human history + it will be solved by high-technology solutions
technology has co-evolved with being throughout billions of years --Hayles--> (myriad profound subtle ways) to make nature
--paradox--> *it is “human nature” to use technology + technology changes “human nature”*
--Campbell--> ***while not everything is technical, everything is technological***
*posthuman stance (strategically oriented towards deep future, pays attention to the lives of nonhuman others) gets ontological with technology*
...................................
McQuire
defining the technological --activate--> the border between nature & culture = (the heart of) what it means to be human
...................................
[title]
system attic
...................................
(in my work with apass digital designs, i have been trying to negotiate with the notion of)
*technological gaze*
what new modes of subjectivity are filtered through technological gaze?
(?how) high-tech images are cultural artifacts
technological gaze's method to put its meaning together:
1. impossible subject-positioning
2. codification of flesh
3. visualization of scientific narrative
4. aestheticization of information
(Maturana + Varela) everything said is said by an observer =/= philosopher
marketing communication theory
[*]gaze: (a technical term for) the ways we visually consume images of people and places + the ways images are constructed to entertain & encourage certain ways of seeing
•(using psychoanalysis) Mulvey's gaze: the way in which the camera acts as the eyes and ears of the spectator, presenting ways of framing the world (power-laden + not neutral position) ==> certain understanding of the world is assumed
•Shroeder --> gaze signifies a psychological relationsh[...]
(355)[...otes on kinect performance.txt]%47[...]ntention and purpose of the gaze became medicalized and technologized [---> go to cartography]
•
}--> (from technoscience to feminism) theorists have noticed a *splicing* of direct and tactile human perception of reality with another reality, one that is mediated and technical ==produce==> a new reality that negotiates the individual's knowledge of the universe in diverse and complex ways (<-- not catastrophic =/= Hörl)
(time of) intellectual and artist upheaval ==> new and surprising modes of imagining the human
1950s concept of cybernetics constituted a fundamental change in thinking about control, communication, information, life itself (+ new language of feedback, autopoiesis, cellular automata, neural net)
1990s
computers + information --> cybernetic theory: (stressed that) information patterns are more important in understanding organisms than materiality
*cybernetic view of the world --> information coded in pattern & randomness =/= material absence & presence*
•(both) human and technological = informational entities
•human = cyborg: (human conceived as) cybernetic organism
[?how] discourses (narratives + metaphors + symbols) of science and technology --Campbell--> use in advertisement to create meaning
**technological imagination --seize--> social imagination**
always reinforcing the *awesome power of technology to capture reality* (objectively + without any agenda)
•movie Fantastic Voyage 1966 <--Dijck-- fascination with envisioning the body from a different perspective
•status of foetus (float in black and white) <--Haraway-- meanings whose legitimacy comes from technological systems of perception
•[computer-generated images =/=?] camera-generated images <--Cartwright-- (paradox of) camera's role in capturing the real + camera's capacity to evoke emotion and present a sense of the unattainable ~= (to appear to be at once) both *magical* & *truthful* ==introduce==> new subjectivities into marketplace
mediation of visual phenomena through the eye of technology ~=> new sets of truths (about the body, environment, etc.) --often--> a **disembodied technological gaze looks at the body**
advertisement becomes more highly finished, excessively produced, artificialized --> a technological gaze is found in the discourse of advertising --> scientized & technologized images celebrate a particular view of ***life as information***
...................................
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 ye[...]
(356)[...otes on kinect performance.txt]%47.1[...]
1950s concept of cybernetics constituted a fundamental change in thinking about control, communication, information, life itself (+ new language of feedback, autopoiesis, cellular automata, neural net)
1990s
computers + information --> cybernetic theory: (stressed that) information patterns are more important in understanding organisms than materiality
*cybernetic view of the world --> information coded in pattern & randomness =/= material absence & presence*
•(both) human and technological = informational entities
•human = cyborg: (human conceived as) cybernetic organism
[?how] discourses (narratives + metaphors + symbols) of science and technology --Campbell--> use in advertisement to create meaning
**technological imagination --seize--> social imagination**
always reinforcing the *awesome power of technology to capture reality* (objectively + without any agenda)
•movie Fantastic Voyage 1966 <--Dijck-- fascination with envisioning the body from a different perspective
•status of foetus (float in black and white) <--Haraway-- meanings whose legitimacy comes from technological systems of perception
•[computer-generated images =/=?] camera-generated images <--Cartwright-- (paradox of) camera's role in capturing the real + camera's capacity to evoke emotion and present a sense of the unattainable ~= (to appear to be at once) both *magical* & *truthful* ==introduce==> new subjectivities into marketplace
mediation of visual phenomena through the eye of technology ~=> new sets of truths (about the body, environment, etc.) --often--> a **disembodied technological gaze looks at the body**
advertisement becomes more highly finished, excessively produced, artificialized --> a technological gaze is found in the discourse of advertising --> scientized & technologized images celebrate a particular view of ***life as information***
...................................
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
...................................
(techniques of the observer - september 9, 2012)
•What is the relation between the dematerialized digital imagery of the present and the so-called age of mechanical reprodu[...]
(357)[...otes on kinect performance.txt]%47.1[...]us (float in black and white) <--Haraway-- meanings whose legitimacy comes from technological systems of perception
•[computer-generated images =/=?] camera-generated images <--Cartwright-- (paradox of) camera's role in capturing the real + camera's capacity to evoke emotion and present a sense of the unattainable ~= (to appear to be at once) both *magical* & *truthful* ==introduce==> new subjectivities into marketplace
mediation of visual phenomena through the eye of technology ~=> new sets of truths (about the body, environment, etc.) --often--> a **disembodied technological gaze looks at the body**
advertisement becomes more highly finished, excessively produced, artificialized --> a technological gaze is found in the discourse of advertising --> scientized & technologized images celebrate a particular view of ***life as information***
...................................
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
...................................
(techniques of the observer - september 9, 2012)
•What is the relation between the dematerialized digital imagery of the present and the so-called age of mechanical reproduction?
•ongoing abstraction of vision - Problems of vision
•transformation in the makeup of vision<br />
•history of art <-> history of perception?
•onlooker (Zuschauer)
•historically important functions of the human eye ==> medical, military, and police hierarchies
•Most of the historically important functions of the human eye are being supplanted by practices in which visual images no longer have any reference to the position of an observer in a “real,” optically perceived world.
•where abstract visual and linguistic elements coincide
•avoid mystifying it by recourse to technological explanations (this was my mistake!)
•an observer is more importantly one who sees within a prescribed set of possibilities, one who is embedded in a system of conventions and limitations.
•measurable in terms of objects and signs
•newly constituted human sciences in regulating and modifying the behavior of individuals.
•it was through these disciplines that the subject in a sense became visible
•passage from the geometri[...]
(358)[...otes on kinect performance.txt]%47.2[...]gns
•newly constituted human sciences in regulating and modifying the behavior of individuals.
•it was through these disciplines that the subject in a sense became visible
•passage from the geometrical optics of the seventeenth and eighteenth centuries to physiological optics
•to expose the idiosyncrasies of the “normal” eye
•Retinal afterimages, peripheral vision, binocular vision, and thresholds of attention
•outcome of a complex remaking of the individual as observer into something calculable-and regularizable and of human vision into something measurable and thus, exchangeable.
•standardization of visual imagery
•in the amphitheatre / on the stage / in the Panoptic machine
•dissociation of touch from sight ==> “separation of the senses” and industrial remapping of the body in the nineteenth century
•unloosening of the eye from the network of referentiality incarnated in tactility ==> fitted for the tasks of “spectacular” consumption
•Perception for Benjamin was acutely temporal and kinetic;
•a mobile consumer of a ceaseless succession of illusory commodity-like Images.
•Machines are social before being technical
•desiring machines
•The paintings of J-B. Chardin are lodged within these same questions of knowledge and perception His still lifes, especially, are a last great presentation of the classical object in all its plenitude, before it is sundered irrevocably into exchangeable and ungrounded signifiers or into the painterly traces of an autonomous vision.
•that the very process of becoming tired was in fact perception. “When the eye fixes itself on a single color...
•the clear eye of the world
•The more Schopenhauer involved himself in the new collective knowledge of a fragmented body composed of separate organic systems, subject to the opacity of the sensory organs and dominated by involuntary reflex activity, the more intensely he sought to establish a visuality that escaped the demands of that body.
•the physiological makeup of the subject as the site on which the formation of representations occurs.
•Of these only the cerebrum, together with the sensory nerves attached to it, and the posterior spinal nerve fascicles are intended to take up the motives from the external world. All the other parts, on the other hand, are intended only to transmit the motives to the muscles in which the will directly manifests itself. (Schopenhauer)
•It is knowledge that Simultaneously provided techniques for the external control and domination of the human subject and was the emancipating ground for notions of subjective vision within modernist art theory and experimentation.
...................................
bad visual systems
narcissism as a cultural practice (that also motivates and steers technological inventions)
acceler[...]
(359)[...notes/notes.txt]%47.3[...]tigate the varied apparatuses of visual production, including the prosthetic technologies interfaced with our biological eyes and brains.
should i have an argue for (politics and) epistemologies of location, positioning, and situating?
view from a structuring and structured body
we love stuttering, and the partly understood
Translation is always interpretative, critical, and partial
Amazon (location) resists (the politics of) closure
logic of culture (nature made flexible)
science coded body
black coded body
colonised coded body
coded as self sufficient (when?)
the project and me are not boundary object (i am not tarzan)
suppress the lost text of aristotle on the rhetoric of humor
how can something work and not work?!
mathematical competition
what is the other story (of forest, journey, etc.) that i want urgently tell?
or the rhythm of what story i want to change?
...................................
In 1905 the French neurologists G. Deny and P. Camus recounted the case of Madame I who had lost body awareness. She described her “general insensibility” as follows: “I'm no longer aware of myself as I used to be. I can no longer feel my arms, my legs, my head, and my hair. I have to touch myself constantly in order to know how I am. I have the feeling that my entire body is changed, even at times that it no longer exists. I touch an object, but it is not I who am touching it. I no longer feel as I used to. I cannot find myself. I cannot imagine myself. My insensibility is frightening, as if everything were empty.” Madame I was unable to recognize the position of her arms and legs and was completely insensitive to pain. According to Israel Rosenfeld's thesis, Madame I was unable to know her body as part of her memory. (her brain could not create a body image) She could not imagine, or create in her mind, images of parents or the houses where she had lived. Lacking a continuous image of herself, she could re-create momentary images only when she was verifying to herself that she had a body. (see Strange, Familiar and Forgotten pp 40-42)
“If all self-reference were destroyed, consciousness and understanding would not be possible.
“Meaning and understanding are parts of the structure of consciousness that emerge from self-reference; they cannot exist without a body image.” (p.55)
“Self-reference is not a hypothetical idea but a demonstrable part of the structure of consciousness; a partial breakdown in the physiological mechanisms that create it give us the phenomenon of phantom limbs.” (p.56)
Two English neurologists, Lord Russell Brain and Hen[...]
(360)[...notes/notes.txt]%47.6[...]onments in close relation to the surfaces of canvas and walls—also undergoing a process of substantial transformation. And so it is here—in this meeting place that is surface—that art forms are becoming reconnected and creating new, hybrid forms of admixture.
who shares (deep) engagements with superficial matters?
layered space of interaction between subject and object
surface can be read as an architecture
from mediated encounters with material space to mobilization of cultural space (the exhibition)
memory, imagination, and affect are linked to movement -- embodied in jungle walk?
modernity's desire and fancy for tactile experience, driving and impulse to expand one's universe and eventually to project it, to exhibit personal passionate voyage of imagination -- effects of a spectatorial movement that is evolving further in Selfie. that is the emergence of such sequential virtues motion capturing that comes to inhibit the train of thought = interconnection in the sequence of ideas expressed during a connected discourse and how this sequence leads from one idea to another (modernity).
(i don't do filmic voyage)
...................................
By Consequence, or train of thoughts, I understand that succession of one thought to another which is called, to distinguish it from discourse in words, mental discourse.
“When a man thinketh on anything whatsoever, his next thought after is not altogether so casual as it seems to be. Not every thought to every thought succeeds indifferently.” (— Thomas Hobbes, Leviathan, The First Part: Of Man, Chapter III: Of the Consequence or Train of Imagination)
...................................
the current forms of biotic forests is due to the spreading of seed-dispersing plants millions years ago (what about abiotic? Kinect)
one of issues related with rate/speed is synchronicity
the effects of biotechnically / bioculturaly situated people
Amazon's nature in opposition to slave gardens (slave plantation systems with factory machine) (along with imperial botanical gardens)
for travel and propagation of...
moving material semiotic
part-time organisms
when visuality is looked at in a haptic modality (the tentacular face for example), vision can be figured as touch, not distance. negatively curving in loops and frills, not surveying(/surviving) from above.
...................................
when a depiction (poetic, visual, etc.) is dangerously ambiguous?
are we really immersed in data realities? and that really means we are losing the sight on experiences fetched by our bodies?
co-existing and contradictory incomplete models that ground us in our critically limited existence. what does beyon[...]
(361)[...notes/notes.txt]%47.7[...]uch as longe duration of geological time) may not be directly available to human sensorium.
not just something that it is difficult to sense, but temporality as a compound entity of other variables. (temperature, etc.)
binding times together
an alternative perspective on (anthropocene) temporality involves developing a poetics of description as a mode of affective and aesthetic amplification
=> developing an experimental poetics of technology as a mode of aesthetic amplification towards a less perspectival visuality -- the writing tends to operate in a more tentacular mode of perception --> sweating on every negative space
+++ sweating again was crucial in our sensorial (and therefore cognitive) relation when we were in Amazon. Kinect and sweating both propose modes of perception other than perspectival shadow casting system of vision.
(organic or inorganic/technological?) processes that constitute the planet/plant
=> intimacy with the organic/inorganic/technological processes that constitute the planet
(my work is to create or find out) poetics and the methodologies that register the bite and indexes its significance
(+ bite of the critter on my skins)
(Chakrabarty in The climate of history:) “man's environment did change but changed so slowly as to make the history of man's relation to his environment almost timeless and thus not a subject of historiography at all”
the collapse of this age-old humanist distinction between natural history and human history
plant writing
formulate transitional categories that would be responsive to differentiated modes of activity attuned to the difficulties of depicting natural phenomena that are continuously in flux.
reader of the meteorological registers
envision the temporal flux
the shifting edges (of the Kinect building generics)
(Kinect image) as architectural form composed of different (transitional) materially instantiated temporalities
transposition of qualities
within grammatical and figurative textures (of poetic)
between the material and the metaphorical
modes of materiality
...................................
(W.A.G.E. working artists and greater economy)
for artists who don't have secondary jobs, their mobility--despite being underwritten in many cases by class privilege--is forced. they are wired-up, networked carriers of social and cultural capital set in perpetual motion, transforming cities in their passage through them on the art circuit--sophisticated nomadic clans who travel to survive.
...................................
nature of things (2013, Sina + Elisa)
places marked with zones of limited habitation--you can't live there, you are a [...]
(364)[...notes/notes.txt]%48.1[...]nomadic clans who travel to survive.
...................................
nature of things (2013, Sina + Elisa)
places marked with zones of limited habitation--you can't live there, you are a visitor
a place that is both wasteland and wilderness at the same time
wasteland tourism (museum in chernobyl)
1. the christian tradition: it was our obligation to use up the earth before the apocalypse
2. the romantic view: we humans are the servants of the land, we are its eyes, we are its expression
we are becoming visitors of waste wilderness, most natural and unnatural land simultaneously
...................................
the moment the world enters my body it has already been transformed
for Elisa and me Bochum's forest was a location, with its decay, it's subtropical humidity and toxins, and because of the way it is trapped between the natural and the man-made.
“we are forever collecting ourselves” (Baudrillard)
we have always encountered the world via technology
(now internet)
...................................
(Zoe Todd)
Zapatista (a revolutionary leftist political and militant group based in Chiapas, the southernmost state of Mexico) principles of “walking the world into being” (as locus of thought and practice to decolonize posthumanist geographies)
(for Juanita Sundberg) the zapatista movement theorizes walking as an important practice in building the pluriversale, a world in which many worlds fit. [...] as we humans move, work, play, and narrate with multiplicity of beings in place, we enact historically contingent and radically distinct worlds/ontologies.
the epistemic violence inherent both in academic treatment and dance (they both bring things to life?) (is dance controlled form of violence? does violence always bring things to life contrary to the belief that it kills life?)
(i don't want to) trivialize (Amazon and my Amazon trip) as case-study and neutralize its indigenous ontologies
(John Hartingan:) Anthropocene as “charismatic mega-category”
(of the white intellectual space of the Euro-Western academy)
(which sweeps many competing narratives under its roof?)
(indigenous artists, Rebecca Belmore & Jolene Rickard:) material might act as a bridge, instead of a mirror
(narcissistic obsession of Western civilization/art with material-as-mirror)
(Dwayne Donald:) place-based cultures and knowledge systems
colonialism is basicly “disconnection”, denial of relation
(in its heart is written “we are not related”)
(so few indigenous bodies are present in sites where academic discourse are being forged and practiced) when they are present, they are often dismissed as biased, overly emotional, or unable to maintain objectivity over[...]
(365)[...notes/notes.txt]%48.2[...] Freeing one's gaze from this dual obligation accounts....
religious icons and their obsession for real presence
they have never been about presenting something other than absence
scientific imagery
no isolated scientific image has any mimetic power; there is nothing less representational, less figurative, than the pictures produced by science, which are nonetheless said to give us the best grasp of the visible world.
...................................
is Aruz (عروض) interface? surface/face and meaning/inhalt/content dualism in Tasavof, Rumi breakings of Aruz. Tsavof believes that only through appearance one can get into the depth
science, religion, and politics all three take for granted an image of nature.
...................................
(Peter Galison, in iconoclash)
wanting to know with eyes-open
it was by way of intuition “that the mathematical world remains In contact with the real world; and even though pure mathematics could do without it, it is always necessary to come back to intuition to bridge the abyss which separates symbol from reality.”
...................................
(Dipesh Chakrabarty)
(history of nature?) the nature of history as a form of knowledge
(Croce essay 1893 history subsumed under the concept of art) Croce drew on the writings of Ernst Mach and Henri Poincare to argue that “the concepts of the natural sciences are human constructs elaborated for human purposes.” “when we peer into nature, we find only ourselves” we do not “understand ourselves best as part of the natural world” (is that not the image of Narcissus who looks into the nature and can only see himself--nature observation as mirror stage)
so as Roberts puts it “Croce proclaimed that there is no world but the human world, then took over the central doctrine of Vico that we can know the human world because we have made it.”
Croce's idealism “does not mean that rocks, for example, ‘don't exist’ without human beings to think about them. apart from human concern and language, they neither exist nor do not exist, since ‘exist’ is a human concept that has meaning only within a context of human concerns and purposes” (not saying human symbolic system of thought)
man environment did change but changed so slowly as to make the history of man's relation to his environment almost timeless and thus not a subject of historiography at all. ***
the history of man's relationship to the environment was so slow as to be almost timeless
but now scholars are writing significantly different: destroying the artificial but time-honored distinction between natural and human histories, climate scientists posit that the human beings has become something much larger than the simple biological agent that he or s[...]
(366)[...notes/notes.txt]%48.5[...]ninterventionist objectivity ... not because the photograph was necessarily truer to nature than hand-made images--but rather because the camera apparently eliminated human agency
(what is the difference between systematic image and mechanical image? same? -glitch..)
(mechanical) images that could be touted as nature's self-portrait
aura of stoic nobility
painstaking, humble, laborious (work)
moral virtuosity never exists without an appreciative audience
by ringing the changes on the resonant cultural themes of self-purification through self-abnegation, scientists persuaded themselves and others of their worthiness to assume priestly functions in an ever more secularized society.
humanity and self-restraint, the one imposed from without and the other from within, thus define the pride-breaking morality of the scientists.
objectivity is a morality of prohibitions rather than exhortations
subspecies of interpretation: projection, anthropomorphism, insertion of hope/fear into images/facts of nature,
varieties of objectivity:
A. mechanical objectivity
B. the metaphysical element that makes objectivity synonymous with truth
C. aperspectival element that identifies objectivity with the escape from and all perspectives
it is tempting to collapse all of objectivity into the view from nowhere. this temptation to simplify by conflation should be resisted, for the highest expressions of objectivity in one mode may seem worthless when judged by the standards of another mode.
(as humans we must deal with our personal, idiosyncratic, perspectival perception)
photo: accurate rendering of sensory appearances
objectivity is a multifarious, mutable thing, capable of new meanings and new symbols: in both a literal and figurative sense, scientists of the late-nineteenth-century created a new image of objectivity
...................................
we must consider the paths people and trees have taken
entangled networks of matter and meaning
“i don't mind being ‘close to nature.’ but i know what they mean when they say that, and it's not what i mean.”
--Linda Noel, Koyungkawi poet and acorn mush maker
oaks were travelers and mixers
...................................
(Tomaz Mastnak)
Botanical decolonization
planting and displanting of humans and plants are elements of the same multispecies colonial endeavor
native plants as a discursive field
complex and unmarked ways that plants have been sorted out as ‘native’ or ‘nonnative’
(as a measure of perfection and ‘civility’) gardening was also the key to the survival of colonies
(for Bacon) ‘pl[...]
(371)[...notes/notes.txt]%48.9[...]shies
the readers and nonreader
the scene of the proto-pedagogy (involves only two persons): The master and pupil together produce an allegory of being struck, enlightened
(for Levinas:) expérience =/= épreuve
•experience --> a knowing of which the self is master is always said
•épreuve (text, trial, proof) --> the idea of life and of a critical ‘verification’ which overflows the self of which it is only the ‘scene’ ~~> a test site in which the self is placed at absolute risk, life submitted to incessant probes, find themselves subjected to the rigors of the épreuve
conflict's another logic of rigor in certain types of non-Western practices (such as Zen and yogic teachings)
the pupil is led to an inner experience without interiority, to understanding without cognition, without a history ==> subjectivity
the Zen pupil, often a wanderer, listens differently, stilling herself to consider the sonic eventfulness of growing grass
...understanding no longer crowns the end of a labored process of appropriation =/= Western narratives of testing
going after the grail or attempting to reach a metaphysically-laden Castle
...cannot be properly located or possessed
the inaction hero
(?are we accustomed) to viewing the test as a way of mobilizing courage
The Sphinx marks the porous boundary between Western and Eastern domains of questioning and tells of bodies menaced by pulverization: should the riddle not be solved, either the questioner or the questioned must go. Passing the test is a matter of survival of the species for Oedipus, as it is for the interspecial dominatrix of the riddle: la Sphinx dissolves when the young man offers the correct answer.
=/= koan
...................................
My performance here is maybe a form of prayer or invocation[8] not simply to be read as a mere theoretical and discursive statement, and is intended to be a table of digital curses. To reopen the agency of curse in a cultural style that I have come to encounter, it might produce a different but not necessarily better speculative difficulty in discussing about the virtual. A curse[9] (according to Iranian-Islamic mixture of traditions in the milieus of promising and swearing,) is basically a networking function with both mechanical and interventionist properties that translate desire into performance—an intersubjective textual momentum that run virtually into the real world and it may (or may not) run down its target. Much like rumor, curse is contagious and reproductive but unlike the publicity of rumorous velocities, curse insists on secrecy at the same time harvesting its powers for revealing. The reality of the ‘curse’ is ‘assumed’ mostly and that is the virtual nature of[...]
(372)[...notes/notes.txt]%49.2[...]inatrix of the riddle: la Sphinx dissolves when the young man offers the correct answer.
=/= koan
...................................
My performance here is maybe a form of prayer or invocation[8] not simply to be read as a mere theoretical and discursive statement, and is intended to be a table of digital curses. To reopen the agency of curse in a cultural style that I have come to encounter, it might produce a different but not necessarily better speculative difficulty in discussing about the virtual. A curse[9] (according to Iranian-Islamic mixture of traditions in the milieus of promising and swearing,) is basically a networking function with both mechanical and interventionist properties that translate desire into performance—an intersubjective textual momentum that run virtually into the real world and it may (or may not) run down its target. Much like rumor, curse is contagious and reproductive but unlike the publicity of rumorous velocities, curse insists on secrecy at the same time harvesting its powers for revealing. The reality of the ‘curse’ is ‘assumed’ mostly and that is the virtual nature of this relation (with the materialities of the world that curse inscribes on) that I am interested in.
Curse systematically works with names, to be more accurate, with the notion of the “proper name”[10] invested in the idea of an automatic function that shifts ‘name’ to ‘agency’, virtual to concrete. That is if one knows the proper name, one could raise all actual agencies that act with real consequences—slogans in politics may rely on this typical power of cursing. In the Amazon I was not looking for the proper name of nature, neither theological nor analytical nor the supposed accidental. That means (looking for ways) critically not to be real.
An extended concept of cursing enters visuality in the gaze of the evil eye.[11] The malevolent glare who stamps upon by staring at an accidental moment of encounter in the evil eye, brings together the narrative of the random traveler who casts a gaze in another world of virtual and visual agency, and emphasises the randomness and hideousness of looking. The transaction between the eyes in the evil eye goes both ways to posses both the beholders. The target of the evil eye is always missed[ar] due to the internal conflict of perception and will. The intersection of visions is feared and programmed in the modalities of material talisman and culturally protective performances for the subject from meeting the other’s gaze. But the evil eye is precisely so powerful and real because of its ability to name the uncanny event of encounter. “Nothing is wholly obvious without becoming enigmatic.”[12]
[Serres]
does experimentation, in art science, excludes subjectivity? More the importance of experiment on self. Returning the aim back[...]
(373)[...notes/notes.txt]%49.2[...]iplication of messages through diverse spaces of communication.
The spatial language of the writing of the world, geography, language of paths, movements, marks the moment of passage towards a new epistemology.
World is the space of your inscription, scientists. To read and to journey are the one and same act.
Fantastic flow of myth. The sacred and the religious words are spoken at the same time and in the same breath as those of science and of journeys.
Two speakers, united against the phenomenon of interference and confusion. Who's stake is in interrupting communication? The above interlocutors are on the same side, far from the dialogical game.
Demin includes himself in the circuit, blurs the message, renders it unintelligible, and exactly by that assures transmission. Parasite produces by the way of disorder a more complex order.
..penetrative grasp of a text, discovery and recreative apprehension of it life-forms, is impossible to paraphrase or systematize.
..temporal and local settings of one's text. (to master it?)
to read X, is literally, to ‘prepare’ to read X
in certain civilizations there comes epochs in which syntax stiffens...
Changing landscape of fact
unexamined smiles
worn tropes
words, the guardians of meanings, are not immortal.
Metaphysical scandal
note on history: past is a language construct, that the past tense of the verb is the sole guarantor of history.
Dialectics as a method of intellectual chase.
Who first told a joke?
Certain languages are inhospitable to new metaphors.
Language-act
to read: is to restore all that one can of the immediacies of value and intent in which speech actually occurs.
my original repetition
we re-enact in our educated consciousness
in what sense does unperformed music exist?
The same ground, when using the ‘speculative instruments’, the critic, editor, actor, and reader stand on.
When we read or hear any language statement from the past, we translate.
Encode and decode “message”, misleading operative models of translation between different languages and even within a single language.
One treason in translation: words rarely show any outward mark of altered meaning, they body forth their history only in a fully established context.
What material reality has history out of language? --the tasavof verbal linguistic tradition
silence knows no history...?
...to remind you that everything is the condition of madness.
“Tense Past”
..the landscape composed by the past tense, the semantic organization of remembrance... is styled and coded differently by cultures. --miniature illustrating San'an?
The verbal icon m[...]
(374)[...notes/notes Hermes.txt]%49.3[...]ching how to reread texts of Attar and so forth.
We have civilization because (we have learned) ‘to translate out of time’
übertragen,
handing down thought narrative,
something that also depends on transfer of meaning in space.
Languages conceal and internalize more, perhaps, than they convey outwardly.
Speech-act is most expressive of status and power--when a peer is in earshot. (something that i have been trying to undermine in my lectures)
...calculated to guard some coherence of inner life (while wounding outward)
(motions of) menace and non-information (in top down dialogues)
monosyllables of the oppressed and polysemy of the upper class (the capacity of the same word to mean different things, such differences characterises the language of ideology.)
fracture of words and the maltreatment of grammatical norms, by children, they are a exploited and rebellious class, the child seeks to keep the world open to his own, by refusing to accept the rules of grown-up speech.
Lear note: surrounded by incomprehensible or hostile reality, the child breaks off verbal contact. He seems to choose silence to destroy his imagined enemy. Like murderous Cordelia, children know that silence can destroy another human being.
The multitudinous existence of child has left comparatively few archives.
...the uniquely vulnerable and creative condition of the childhood
privileged inferiority (of both child and woman)
intercourse and discourse
feminine use of subjunctive, in European languages, give a characteristic vibrato to material facts and relations. ... They multiply the facets of reality, they strengthen the adjective to allow it an alternative nominal status.
...obtuse resistant fabric of the world
in every known culture, men have accused women of being garrulous, of wasting words with lunatic prodigality.
The chattering, ranting, gossiping female, the tattle, the scold, the toothless crone her mouth wind-full of speech, is older than fairy-tales.
...men's delight in women's voice when their register is sweet and low.
the change in men's voice, the crowding of cadence, the heightened fluency triggered by sexual excitement. And how men's speech flattens, how it's intonations dull after orgasm.
The motif of the woman or maiden who says very little, in whom silence is a counterpart to chasteness and sacrificial grace, lends a unique pathos to Antigone or Oerepidus..
fabric of obligation, different for men and women within the same community
linguistically programmed conceptualizations vs. biologically determined apprehensions of sense data
...lady Macbeth negates the fierce reality of Macbeth vision
...communicat[...]
(376)[...notes/notes Hermes.txt]%49.4[...] />
A study of translation is a study of language
the ideal of a totally personal voice, of a unique ‘fit’ between an individual's expressive means and his world-image, perused by the poets.
Only when we reflect on it, when we lift the facts from the misleading context of the obvious, that the possible strangeness, the possible ‘unnaturalness’ of the human linguistic order strikes us.
I am interested in this pluralist framework we are living in since the inception of recorded history.
...
It is not a formal hard-edged linguistic relegation, rather a metaphysical speculation
(making a ‘language atlas’?)
constructs of universals / transformational grammars: that have nothing of substance to say about the prodigality of language atlas
my interest in the ajayeb is due to the traces it provides into verbal literacy, a living vulgar language, rather than a dead structure such as mantegh al teir Attar (Mantiq-ut-Tayr).
..vanishing languages and people, their history and morphological structures uncharted, dim into the oblivion, each takes with it a storehouse of consciousness.
An image of man as a language animal of implausible variety and waste.
Cultures (during Attar's?) seem to expend on their vocabulary and syntax acquisitive energies and ostentations entirely lacking in their material lives.
[very interesting point regarding the language of mysticism, Attar and others.]
language riches seem to act as compensatory mechanisms. (having 60 different words in Shahnameh for signifying ‘horse’, doesn't necessitates the material variety of horse in the ancient Iranian culture?)
--starving bands of Amazonian Indians may lavish on their condition more verb tenses than could Plato.
Is my language, or lack of speaking certain languages, a powerful obstacle to the material and social progress of me?
--withering inward by language barriers. Linguistically atomized
interaction of physical and spiritual agencies...
The nominalist mechanism of creation: each time man spoke he re-enacted, he mimed.
(...the early forms and feelings of consciousness in human ancestral pasts)
my reading or performance includes scrutinising configuration of letters and inverting words.
Bad translations communicate too much, limited to what is non-essential in the fabric of the original, missing the bond of meaning.
If translation is a form, then the condition of translatability must be ontologically necessary to certain works.
Metaphysics of translation
translation is profoundly philosophic, ethical, and magical. It imports source of life. Alchemy, must retain a vital strangeness and ‘otherness’.
My translation, an interlinear version of the script, a virtual archetype of t[...]
(377)[...notes/notes Hermes.txt]%49.6[...]of interpreters in the building site, Kafka, literature house
in Kafka, great wall = mosaic law ?
Only if men could use language without perusing meaning to the forbidden edge of the absolute.
Alpha & Aleph
...is certain to encompass ‘some terrible meaning’ in one of its secret languages
‘a poetic vocabulary of concepts’
‘connections or affinities’
pursuit of an inter-lingua for philosophic discourse
not to contemplate a mechanical transcription of the original
history, the mother of truth.
To define history not as an inquiry into reality, but as it's origin.
Menard, William James
translator's ‘mysterious duty’
if needed, i am anyone
language mysticism studies
...primitive seek expression through ‘imaginative universals’, this rapidly acquired a ‘infinite particularity’
it is only by means of essentially poetic recreation or translation of a given language-world that the new science of myth and history can hope to retrace the growths of consciousness
in apass, inventing a science of myth and history, towards a general theory of significant sign.
Corruption of language and decline of body politics?
Can we correlate the Persian syntax with the metaphysical ambience, internal divisions, and lyric bias of Persian people?
A pivot point must inform and relate
...the shaping agencies of intellect.
Speech is poiesis and human linguistic articulation is centrally creative.
The language-matrix
language, informed by energies proper to itself, more comprehensive and timeless than any who makes use of it...
There is a phenomenon of linguistic Entfremdung inseparable from the creative genius of the word. (Humboldt)
...conjectures with prophetic brilliance
discourse (Rede) would not be muffled by the ground---we walk erect
jede Sprache ist ein Versuch---trial
(Humboldt)
different languages penetrate to different depths
Literaturehaus, hause has always been a metaphor for consciousness
cryptotypr : categories of semantic organization
which translates the underlying metaphysics of a language into its overt or surface grammar.
...understanding of those deep-seated dynamics of meaning, of chosen and significant form, (that make up a culture)
it is exceedingly difficult for an outsider to, operating inevitably within the world-frame of his own tongue, to penetrate to the active symbolic depths of a foreign tongue.
---we reach for the bottom and stir up further darkness.
..a careful philosophically and poetically disciplined observation
beautifully logical (discrimination) about:[...]
(378)[...notes/notes Hermes.txt]%49.7[...]onable men
..mad dogs
law directs the circulation of goods. What does it mean for an object oriented thought?
Law directs the circulation of goods, women, promise; of representations, insults, jests
i, as the text of sina, will show you that...
An ordering relation is irreflexive, antisymmetric, and transitive
sequential to consequential
(the concern of narrative)
order of reason (one order among many other sequences)
reason has immense consequences, so does aesthetics
betterable better : finding a stronger one---Kelileh Demneh
the case is of a maximum
the tree of the “better”
a whole forest hidden by a single tree
‘possibility’ is always the higher point on the tree
if you kill me now, my time freezes and its order disappears.
(said sheep to the wolf)
relative relations and absolute limit; he is the master of future
>
where do you come from? : this is of your clan : irreversible genealogical tree : complete model of kinship (for the ordered structure)
the idea of non-destruction is strange in nature, as if there is a notion of construction in nature, establishes a responsibility.
Care, claims to have suffer
at the end; you are the cause, i am the effect.
Perfect, is free of the psychologism of hypocrisy
•hypocrisy comes from the word to judge
stable structures and dialectical processes are inseparable
(each choice associated with a location on the tree)
(best) reason always permits a winning game (?)
might into right and obedience into duty, that is transforming force into factual necessity, by the stronger. Obedience into law. This is Rousseau
means to have access to the inaccessible
the exact sciences the optimal relationship from subject to object, conceived since the classical ages
A slave who, while sleeping, dreams that he is free
(put to the order of slave, a slave presenting a project to his master)
leipniz and Descartes, posit a maximum and minimum strategy in an ordered space.
The universal quantifactor : constant repetition of all, always, never, absolutely, etc. --> “i shall always follow this path.”
“perfect” signifies “optimal”
quantification of a relationship followed to its limits.
The process quantified, the tactics maximised
(“result:” instead of “-->” (“arrows”) in my writing? )
‘to know nature is a game’
experiment is also a game?
With win or lose possibilities, in which there exists a guaranteed winning strategy.
Game is the model of all exact knowledges.
...................................
The Ur-Supe, the original state of life, the mar[...]
(380)[...notes/notes Hermes.txt]%49.9[...]r />
unconscious is the last black observer of chance
aging, is a process we understand as the drifting of information into background noise
عجایب المخلوقات ajayeb al makhlughat, anamnesis, memory, and everything imaginable
body creates language from information and noise
one who utters language, is the receiver at the end chain, the final observer. But the initial dispatcher is (always) unknown.
Ajayeb, make? a chance-program couple
to perform both:
•i am submerged in (its) signal exchanges
•i observe its global set of exchanges
introspection veers off into experience
as Freud, who started from energy models of thermodynamics, has intuited, everything occurs by a dynamic of language, the subsequent development of thermodynamics into information theory.
Knowledge is always linked to an observer
we are drifting towards noise and black depths of the universe...
knowledge is at most the reversal of drifting, that strange conversion of times, always paid for by additional drift; but this is complexity itself, which was once called being
...................................
Auguste Comte says: in light of previous experience we must acknowledge that impossibility determining, by direct measurement, most of the heights and distances we like to know.
Thales, geometry as ruse
construction of summary
operation of application
use of metrics
in applied sciences
(often) measurement is the essential element of application,
but primary in the touch (sensory)
practice <--> ruse <--> theory
we need a ‘ruse’ to go from practice to theory
(mathematics? Is this why young philosophers are lured into math?)
the length my body cannot reach, sun, horizon, the far side of the river
greek idea of theorize: see
sight: by “placing” measurement, measurement by sighting
greek:
vision is tactile without contact
Descartes knew this better than anyone
inaccessible (is at times) accessible to vision
the ruler (the mode notion of module) has been placed accurately on the thing
the eye is a witness of covering-over
to measure is to relate
but, the ‘relation’ implies a transporting, of the ruler
(we are with this) at the realm of the accessible (=/= metaphysics?)
in the realm of inaccessible, vision must take care of displacement
The goal is either civil or astronomical
civil =/=? astronomical
to ask the object in motion to provide a constant flow of information about the object at rest.
Thales stops time to measure space
time freeze in order to perceive
eternity [...]
(381)[...notes/notes Hermes.txt]%50.3[...]e being the origin of the schema. To teach the theorem is to tell the pseudo-myth of the origin =/= mythical tales being the dramatization of content
Thales theorem is itself anecdotal in relation to the invariable concept that it expresses its own genre: that of similarity***
from a practice he gets another practice
which messages, and how, answers and questions was covered over the centuries by the scenography of shadow-light opposition?
Descartes story: perspectival geometry, theory of shadows.
Plato's story: the sun of the same, the other and empirical object, cast shadow on shaded surface, similarity, the cave of representation.
The tales of origin? --> origin of a technology? Of an optics? Of a geometry?
The ruse of applied mathematics
cultural settings of an architect and an expert builder...
Descartes followed by Descartes
archaic forms of pre-mathematics that run through history
(thinking with geometry must be careful because of its roots in engineering and ruse)
Plato's cave: even flat wall bright, light creates a shaded area; my knowledge is limited to these two shadows. And it is only a shadow of knowledge.
Conclusion of the story of confrontation with solid objects, compact volumes, objective indefinite unknowns.
recognizing the object by its shadow => geometry* (-- transparency and emptiness. the world they constitute is thoroughly knowable)
or
i allow a kernel of shadow within the object --> history of science: the solid always envelopes something that can be rendered explicit***
radical negation of interior shadows
pyramid is itself fire, sun passes through it
Plato kills the hen that laid the golden eggs
“the future of the square and the diagonal is decided as much on the sand where we describe them through the language that names them as it is decided in the sky of ideas.”
the realism of transparent idealities is still immersed in a philosophy of representation.
Iconography is replaced by scenography
the shadowless theatre
the inevitable realism is (still) an idealism
without shadow ~= without secret
kernel of an implicit science: what are the relationships of a technique, (with) of a myth, (with) of a communication.. ?
The idealities implicit in technology --> mobilized in representation
(--> dramatized by myth) : obscure articulation of rigorous knowledge (--> totality of human activity)
the birth of beauty never stops
.
.the eternal geometer
(mathematical science's) sudden fits
...................................
on defeat:
the original power: ‘victorious’ [--> mastery is (so far presented as) victorious]
=/= [...]
(382)[...notes/notes Hermes.txt]%50.5[...]
vortices, turbulent clouds,
random dispersions,
flows, disequilibrias,
packs, alliances, conventions,
struggles with nature, alliances,
downhills, slopes,
content, norms, results,
the model and theory are both necessitarians
(how can this be explained materially?)
(what is the opposite of ‘people’?)
“physics”: the global contract (=/= global conflict; promise of physics), the general scheme of things (that scientists agree on)
flow did not follow (the general theorem of mechanics)
[@Sana] (why is it important) to describe flow in all its concrete complexity (--> Freud describes psychological flow in his work on libido)
----> formation of living systems
#the mindful stochastic knowledge of phenomenas#
Sohrevardi's work on the soul out of the tangible realm
(if your house or town is on an ocean the chosen model is a fluid one =/= polyhedron crystal) --> how would Sohrevardi choose a model? What would he think of fluid systems? [--> The Solids of...]
what are his rigorous bodies?
in Sohrevardi the *order* is of the ...[?] {of the world? Of the street? Of the code? Laboratory? Of the operative? Civil? Logical? Social? Scholastic?
more phenomenological ~=?(&?) less measured
(the river of phenomena is physics)
they put (ajayeb's) nature outside nature, (placing it in the subject, and so on)
which facts “are” the foundation of materialism?
-(the idea they says) classical knowledge deserves classical philosophy
(#?%$@x*!!!---->) if there are monsters here, go elsewhere(!)
what? / how? --> by contract or by strategy?
the ‘question’ is always consequential, never naive or frivolous
we need? workers (=/= generals)
we need? contracts (=/= strategy)
(how can i understand my “strategies” and my “contracts” ?! contractual agreements that i use or depend on or produce in my research and work with ajayeb, and in relation to the others in my performances--{my vocabulary, thinking with me, (un)learning with me, etc}--and even prior to the event of our encouter, the binding transferential contract in relation to the one who speaks) ~~--> (and issuing its) betrayal
strategy --(always? [should?] ends with)-->? contract; (for example, making peace treaty after war)
[]
{*strategy, “art of generals,” from French stratégie, from Greek strategia “office or command of a general,” from strategos “general,” from stratos “multitude, army, expedition,” literally “that which is spread out” (--> “structure”) + agos “leader,” from agein “to lead” (--> “act”).}
(strategy/contract/...)
***science is conditioned but unconditional***
(Serres:) science is conditioned by postulates or by decisions that are gene[...]
(383)[...notes/notes Hermes.txt]%50.7[...]hat establishes a direct contact
...................................
“Venus states the foedus, the contract, as an ego contiugo vos, Venus assembles the atoms, like the compounds. She is not transcendental like the other gods, but immanent in this world, the being of relation. Venus is identical to relation.”
Aphrodite governs
guarantee of repetition
parallel paths
pseudo returns
“Time itself would be nothing without objects situated in space [...] the clock that Lucretius placed right in the middle of nature cannot mark Newtonian time; as the clock is the totality of things, between their birth and death, it marks a Bergsonian, that is, thermodynamic, time--an irreversible and irrevocable time, marked like the endless flow of atoms, flowing, running, crumbling, (coulant, courant, croulant) toward their downfall and death. Things have weight: they fall, seeking their peaceful rest. Fluid, they flow; hot, they cool off. Downfall, death, dispersal; breaks, dichotomies, atoms. Atomic flow is residual : the background of being, white noise. This world set adrift never to return is bestrewn, here and there, at indefinet times and in indefinet places, with pockets, where vortices are born in pseudo returns. Clocks appear with these objects [=/= the universal absolute time standing outside contingency of everything else], spiraling, shifting clocks which from their moment of birth begin to mark the time of death. The Lucretian world is globally entropic, but negatively entropic in certain swirling pockets. Conjunction is negative entropy; the complex thus formed counts the quantity of information set adrift. The event which barely occurs and almost immediately disintegrates minimally resists the irreversible flow, carrying little information. Newtonian time, which is reversible, marks resistance to the irrevocable. It is absent from these sorts of physics, and that is why our forefathers were unable to imagine that Lucretian physics ever existed, with the possible exception of Bergson, who thrived on it. Irreversible time is the master here : the physics of things resists it in spots, but in the flow of the drift; history follows, barely a ripple in the flow. History flows around physics.” (Serres - Hermes p.116)
...events are all of the socio-political order
(if science or physics or episteme classifies things, what classifies physics?)
what classifies what?
Question of epidemiology
slave: material object
master: spatial object
Serres: Lucretius: dichotomies are symptoms of better-connected material things
•history symptom of nature
•time symptom of symptoms
“Mars is only an accident of stable Venus, a temporary relief outside the assembled convention. Mars passes, badly connected.”
Mars is only in transit
a penis captive
(l[...]
(384)[...notes/notes Hermes.txt]%51[...]have been proposing Sana to mix physics and psychology)
what are moral mortals linked to?
anguish and anxiety (in the absence of God, after the death of God)
#archive
thermodynamic time:
“...we have to mark irreversible time on the clock. It ticks away. Irreversibly, marking degradation. The things that were formed in the hollows of the vortices lose their atoms little by little in the downstream flow. [...] time of heat, weight and flow.” (Serres)
(Greek idea of) history is only the translation or transposition of this material principle.
--> (thermodynamic principle of) archive: hollow man up to the erosion of irreversible time
-vector of the progressive civilization going up stream (in the tropic river)
in archive invariability is global =/= irreversibility & chance
([i am more interested in the] obstacles in front of the) well-founded “conjoined world”
system statue
that which can be touched and tested
constant general random invariabilities in primordial path of matter
(**Serres:) morality = physics
(--> the image of physical collision and causality simulation --> morality)
--> what is then the image of the CG artist in the world? The wise man in and of the world, friend of the world, extended to the global universe:
*this is an important moment in Greek Wisdom, man is not an stranger but at home in world, (a disturbance a vortex in turbulent nature,) in contract with Venus =/= (breaking the contract,) man is stranger, fallen from sky, he hates things and fight against them, environment is an enemy --> martial neurosis from Plato to Descartes to Bacon to us
***hatred of objects at the root of knowledge***
messages exchanged:
•I, you, he, we, they,
•this, here, ecce,
•here is the thing itself
man: the one who subordinates every object to relations among subjects.
(the origin of) theater is submerged in animality : “politics and theater are merely mammalian”
-in comedy and tragedy there is only a question of human relations and there is never an object as such
(Hobbes:) “man is wolf to other men" = man is a subject to objects
*the discovery of the object*
(that there is such a thing as) object is an old original political relation tale
-a scientific invention? -->{always ask, what are the objects and subjects of [(pre)historic] science?}
*** “Aphrodite-pleasure is born of the world and the waters. Mars is in the forum and in the armed crowd. Reduce your relations to a minimum and bring your objects to the fore. Reduce the intersubjective to a minimum and the objective to the maximum. With your back turned on politics, study physics. [...] Forget the sacred, that means: forget the violence that founds it an[...]
(386)[...notes/notes Hermes.txt]%51.2[...]acon to us
***hatred of objects at the root of knowledge***
messages exchanged:
•I, you, he, we, they,
•this, here, ecce,
•here is the thing itself
man: the one who subordinates every object to relations among subjects.
(the origin of) theater is submerged in animality : “politics and theater are merely mammalian”
-in comedy and tragedy there is only a question of human relations and there is never an object as such
(Hobbes:) “man is wolf to other men" = man is a subject to objects
*the discovery of the object*
(that there is such a thing as) object is an old original political relation tale
-a scientific invention? -->{always ask, what are the objects and subjects of [(pre)historic] science?}
*** “Aphrodite-pleasure is born of the world and the waters. Mars is in the forum and in the armed crowd. Reduce your relations to a minimum and bring your objects to the fore. Reduce the intersubjective to a minimum and the objective to the maximum. With your back turned on politics, study physics. [...] Forget the sacred, that means: forget the violence that founds it and forget the religious which links men to each other. Consider the object, objects, nature.”
Serres*
...nevertheless the plague returns and there is violence
sacred --> division of space --> temple --> inside & outside --> a dichotomized space --> a boolean geometry, a two-valued ontology --> inside : religious , outside : profane --> inside : matter , outside : void -->? Atom
...................................
Origin of geometry, construction of geometric idealities, establishment of the first proofs, a Greek (or Egyptian priest) miracle
--Serres--> this is the same as asking: how one passed from one language to another, from one type of writing to another?
**we are always dealing with many languages**
one of my contracts: agreement on what is noise.
I never truly made an agreement with my audience on what we might collectively agree about noise and interference.
•mode of communication, meaning-making, language, transference, transformation,
•what is the intersection of our repertoire? (in apass, particularly; each of our mimetic preoccupations, dynamics of our violences, our mathematical sites, drawings on sand, modifiers, etc.)
==> dialogue
mathematics: (presents itself as) a communication maximally purged of noise
HRN: human relation-noise
=/= geometry
die agonal
to which degrees my work on ajayeb aligns or depends on the “new language” of the inexhaustible discourse of mathematics as inherented from the Greek geometry into the modern culture?
What are the inaugural relation of the geometric (metrologic[...]
(387)[...notes/notes Hermes.txt]%51.2[...]gin of geometry, construction of geometric idealities, establishment of the first proofs, a Greek (or Egyptian priest) miracle
--Serres--> this is the same as asking: how one passed from one language to another, from one type of writing to another?
**we are always dealing with many languages**
one of my contracts: agreement on what is noise.
I never truly made an agreement with my audience on what we might collectively agree about noise and interference.
•mode of communication, meaning-making, language, transference, transformation,
•what is the intersection of our repertoire? (in apass, particularly; each of our mimetic preoccupations, dynamics of our violences, our mathematical sites, drawings on sand, modifiers, etc.)
==> dialogue
mathematics: (presents itself as) a communication maximally purged of noise
HRN: human relation-noise
=/= geometry
die agonal
to which degrees my work on ajayeb aligns or depends on the “new language” of the inexhaustible discourse of mathematics as inherented from the Greek geometry into the modern culture?
What are the inaugural relation of the geometric (metrological) ideogram to the CG? And to the Egyptian priest?
What is compared, modeled, simulated:
•flood
•fires
•celestial fire
•catastrophes
•violence of the elements
•
ajayeb: doxographies (, legends and allegories) composed in natural language (?)
=/= (the problem of) how to duplicate the cube ---,{thematized object of the complete intersubjective relation}
~=? alogon =/= logos: proportion, measured relation, discourse;
alogon prohibits speaking
crisis and recast, questions of archive
Luisa, Foad
(the space of the relation between) experience & abstract --> between sense & puritypurity
(an inquiry line for Luisa: try to figure out the status of pure [which is impure? when history changes])
my allegorical covers
meaning of:
•non-disproportion
•nonviolence
Socrates: you are in crisis because you are ignorant of geometry
even: same
odd: other
برهان خلف borhane kholf, irrationality of the absurd
the irrational is mimetic
=======================
“before-after” temporality narrative
Serres's fabulous work on the effects of the style in science
--> styles profile from (a sort of) stability *** -they inspire disciplines and furtilize fields of research, they seizes what is at stake in sciences
who believes that the passage from local to global is always possible?!
Lucretius answer is immediately “no”
in apass each of us is somehow busy [...]
(388)[...notes/notes Hermes.txt]%51.3[...]ned” is “explained away.”
unreasonable is not concealed necessarily.
Duty to irresponsibility
any phantasmatic organization, whether collective or individual, is the invention of a drug, or of a rhetoric of drugs, be it aphrodisiac or not.
In talk, i respond to the how of a poem or text dictating a kind of addictive reading or desire in the reader.
The project of a text, the project of a theory
according to Freud, when the work of mourning is completed the ego becomes free and uninhabited again. Funeral speeches and related writings, are possibilities that structures the movement of identification. Mourning is the interiorization of the dead other, also its contrary. Politics is figured as first and foremost an organization of the time and space of mourning.
After him, it is all war and crumbling.
We know better than ever today that the dead must be able to work. And to cause to work, perhaps more than ever.
The meaning of meaning [...]
...................................
[*]deconstruction: a sort of strategic device + opening onto its own abyss (one of the most influential approaches to texts) =/= method
Campbell --> Derridean deconstruction is visual
Derrida's thinking helps us take images seriously (as philosophical artefacts)
•organizational image: the aesthetic ambassador for the organization (it visualizes + gives aesthetic value to it)
•advertisement: preeminent image of production and consumption of the global economy
image = logocentric vision --need--> problematizing =/= solutionizing
-is there a spirit of critique that is not liberatory in purpose?
Derridean deconstruction: a critical approach --draw--> attention to the operations of method itself (=/= method):
[~? feedback types:]
1. interventionist --advocate--> different/contradictory readings (of images)
2. radical --interest--> roots of meaning-making activity
3. liberatory --seek--> evoke justice (forcing an image to account for itself)
4. ethical --concern--> what is overlooked
5. innovative (productive) --promote--> non-traditional ways of reading (of interpretting, of finding meaning)
intellectual climate in 1960s ==>
•Derrida's deconstruction --> bringing Saussure's own work to its own radical paradoxical conclusion
•Foucault's archeological approach [question the idea that human is an a priori --> how humans have been diagnosed in psychiatry and (ab)normalized in criminal and sexual *discourses* ==produce==> reality effects at the level of body]
•Barthes's semiology =/= the idea that the author is the single and authoritative source of meaning
Derrida's list of concepts:
differance
retrait
revenan[...]
(389)[...notes/Derrida old notes.txt]%51.6[...]e level of body]
•Barthes's semiology =/= the idea that the author is the single and authoritative source of meaning
Derrida's list of concepts:
differance
retrait
revenant
dissemination
deconstruction
hymen
invagination
archiécriture
supplement
khora
pharmakon
scrypt
parergon
subjectile
}--> levers applying torque گشتاور and displacement in the textual machinery
deconstruction
==> counter-intuitive analyses
--> presupposes a detailed knowledge of construction (one must become intimate with the ways something is assembled) [=/= cart blanche for meaning]
--> (Jassem's style of) reading otherwise: passing the classical discipline (=/= abandon, jettison it) to explore what it omits, forgets, excludes, expels, marginalizes, dismisses, ignores, scorns, slights, takes too lightly, waves off, not serious enough
•anthropcentric truth: a truth that appears to human beings
•instrumental truth: a truth aimed at getting things done (making things work)
•teleological truth: a truth which closes debate and fastens meaning
[*]visual = a form of control (<--Campbell-- this aspect makes it central to organizational analyses) <==
1. *visual organizes reality by claiming status as the preeminent form of representation* (vision is the dominant tyrannical phenomenology of the contemporary world ==> all forms of knowledge can be presented visually)
2. *conflation of the ‘seen = known’* : “vision = ways of knowing = experiencing the world” (<-- imagined inseparable) ==> the idea that depiction/picturing/seeing are ubiquitous features of the process by which most human beings come to know the world as it really is for them
3. *visual organizes the worldview of the seer* --> visual is at its most powerful when it is most invisble (for example: scientific diagrams, mapping @apass)
***instances of visual control:
•uniforms
•packaging
•computer software packages
•brand logos
•buildings
•websites @apass
•management reports
•staff
•servicescapes [an environment where the first/primary perceived aspect is service]
•
harmful, deficient, deformed, secondary =/= superman, supergirl
logocentrism: letting the logic lead the letter --Campbell--> images are logocentric in that they create meaning by appealing to a central apparently undeconstructible system of authoritative truth (appealing to sources of transcendence outside of the image) [--> for example forensic architecture images =/= Derrida's *there is nothing outside of the text*]
•in investigating an image we often posses a logocentric vision, drawing it into convergence, making it coherent and giving it a non-contradictory and si[...]
(390)[...notes/Derrida old notes.txt]%51.7[...]ens meaning
[*]visual = a form of control (<--Campbell-- this aspect makes it central to organizational analyses) <==
1. *visual organizes reality by claiming status as the preeminent form of representation* (vision is the dominant tyrannical phenomenology of the contemporary world ==> all forms of knowledge can be presented visually)
2. *conflation of the ‘seen = known’* : “vision = ways of knowing = experiencing the world” (<-- imagined inseparable) ==> the idea that depiction/picturing/seeing are ubiquitous features of the process by which most human beings come to know the world as it really is for them
3. *visual organizes the worldview of the seer* --> visual is at its most powerful when it is most invisble (for example scientific diagrams, mapping @apass)
***instances of visual control:
•uniforms
•packaging
•computer software packages
•brand logos
•buildings
•websites @apass
•management reports
•staff
•servicescapes [an environment where the first/primary perceived aspect is service]
•
harmful, deficient, deformed, secondary =/= superman, supergirl
logocentrism: letting the logic lead the letter --Campbell--> images are logocentric in that they create meaning by appealing to a central apparently undeconstructible system of authoritative truth (appealing to sources of transcendence outside of the image) [--> for example forensic architecture images =/= Derrida's *there is nothing outside of the text*]
•in investigating an image we often posses a logocentric vision, drawing it into convergence, making it coherent and giving it a non-contradictory and singularly authoritative meaning
[title]
ruined coherent heritage
there is no escaping the enclosure of (logocentrism of western tradition of) metaphysics <-- we can critically engage it from within
bricolage
bricoleur --> one is participating in the intellectual heritage one is critiqing
death of man
•Barthes --> death of author
•Strauss --> structuralist approach to human nature
•Foucault --> history of the historical arbitrariness (of the human sciences)
•
}--> antihumanism (of Barthes and Foucault) suggests it might be possible to stand outside the humanist legacy (and analyse from a position outside) ==Derrida==> (escaping from human constitutes) a very human tendency that has been at work in the cultural and social imaginary since antiquity for example Foucault's archaeology: (to understand) *how reason determined madness in different eras by looking at how reason evolved historically* ==> puts the analyst outside the humanist legacy of reason ==restore==> the metaphysical illusion of mastery and control
=/= Derrida
(my problem with making alternative *arc[...]
(391)[...notes/Derrida old notes.txt]%51.8[...]stated (Stern), through the not seen or said (Rose)
reading: detailed and specific examination (of a piece of text) = لاروب dredging machine --> disturb the text (dissecting patiently and minutely the narrative, structure, syntax, figuration, images, metaphors, metonyms استعمال لفظ در معنای غیرحقیقی majaz) ==(draw out)==> complexities, ambiguities, aporias, ironies, taken-for-grantedness, just-is-ness
--imply--> a critique of objectivity
{revelation = disturbance}-->{alternative meaning = site of simultaneous deconstruction}
dynamics of reading (close reading)
1. working of a text hides itselg (images of soap powder, children's science homework, computer chips, etc.)
2. rigorous inspection of the text
3. text is not immune to interpretation (~ text reconfigures itself according to the touch of history, personality, method, intention, politics, culture of any given interpretation =/= closed space)
*reading = producing meaning* =/= reflecting
•Toyota's advertisement --> an image of gay family life --> the image converges on a notion of multicultural pansexual divergence --> market conditions under which homosexuality is accepted
•Joe Camel campaign --> Joe (from Joseph Old Testament) shortened in colloquial american usages to “Joe”, which by the 1930s began to designate anyone whose real name is unknown or connoted the “most typical” of any category of person [=/= dinosaurs] + camel: beast of burden and of humility (Aesop's fables) and as creatures of uncontrollable lust (from depiction by monks in medieval times to teach moral fables to the public)
performance of a textual sex change operation
(monotonality) monovisuality of the dominant visual message
logocentric: a transcendental signified to which the text refers
Plato's powerful attack on writing as "dead speech”: Socrates and Phaedrus walk in the countryside. Socrates recounts to him a myth about the origin of writing: the king Thamus is presented with a present from his son Theus; the gift of writing. Theus tells his father that the gift will make his people wise as it will improve their memory --✕--> Derrida shows that in the same argument Socrates goes on to describe speech as another sort of writing; he actually uses a writing metaphor to describe the “true nature” of speech “not merely as a knowing, living, animate discourse, but as an inscription of truth in the soul”
deconstruction =/= re-interpretation
| |
impossible + providing a
plausible story different story
deconstructive reading (idiosyncratic to the text) ==offer==> multiple & contradictory potential meanings to the text
Derridean approach to meaning making:
•cricular
•par[...]
(392)[...notes/Derrida old notes.txt]%51.9[...]riented toward an experimentation in contact with the real. The map does not reproduce an unconscious closed in upon itself; it constructs the unconscious”
“It fosters connections between fields, the removal of blockages... “
(removing some blockages of meaning-lock in San'an)
my lecture, emphasizes the rhizomatic to foster imaginative work that challenges typical critical forms.
not to overlook the working of matters, and the exteriority of their relations.
(in a book, a lecture, etc.) there are lines of articulation or segmentarity, strata and territories; but also lines of flight, movements of deterritorialization and destratification.
(what are Attar's Sheikh's actual authority as a teacher?)
(George Makdisi: “Madrasa and University in the Middle Ages”)
[...] “Perhaps the most fundamental difference between the two systems is embodied in their systems of certification; namely, in medieval Europe, the licentia docendi, or license to teach; in medieval Islam, the ijazah, or authorization. In Europe, the license to teach was a license to teach a certain field of knowledge. It was conferred by the licensed masters acting as a corporation, with the consent of a Church authority, in Paris, by the Chancellor of the Cathedral Chapter... Certification in the Muslim East remained a personal matter between the master and the student. The master conferred it on an individual for a particular work, or works.” [...]
feeling cool and correct
(in) a parasitical golden age
what is “education” in a mystical world (or actually a mystical world-view)
how can be undermined or rewired, (“teaching” without education)
magical idealism
from Delphi-magiscism to the San'an
(does San'an actually wants to go to Greece?! but went to Italy?)
اقصای روم
the space we are founding ourselves in is not neutral, not innocent, not un-signed
it is paid for, has a certain architecture, (phallic work)
the intellectual mask...
semiotic of learning and thinking
(Maulwurf,) shit on your head, shit is the origin of all gifts, when a child offers his first donation, “look what I have produced!” I honor you with this Kacke.
--> http://www.sinaseifee.com/VomkleinenMaulwurf.html
how can we bring the variety of animals into the singular butterfly metaphor? (Attar's bird's butterfly effect)
Schmetterling! (parvaneh - پروانه)
(‘schmettern’ in German: v. smash, shatter, slam; blare, fanfare, bellow, roar) --- in schmettern you already have the ‘smashing,’ the butterfly smashing in the windshield, by that we are in the land of technology.
Schmetterlinghaus? (The Imperial Butterfly House in Vienna)
خرمن[...]
(393)[...notes/sanaan full text.txt]%52.3[...]chings and in the service of what--what kind of will to power. because rarely something is practiced and it is not in service of some sort of buffing off a self or something.
(does San'an practice the will to obedience and to listening?)
what (the hell) does he want (from Tarsaa, from her Being)?!!!
to let the other go
I am talking about Attar so we can properly lose him (this is not about finding)
I have to exhaust, frustrate, and abuse my own mystic or non-mystic tendencies and preferences in this
this is kind of a *synonym-finder* machine
we are looking for mutations of San'an's work
after he dreams...
the event (‘vaghee’ واقعه) has (already) happened, he travels to ‘understand’ the “event” and not to ‘find out’ --- (we can also critique ‘event’ or ‘vaghee’ as a violent and omnipotent sublime or a happening-art, versus the fragmented phenomena---associated with femininity)
“tafaroj” (تفرّج) or wondering around in Rome, very different than Sohrevardi's order --> http://sinaseifee.com/sorkh.html
[San'an with a damaged GPS system--why he goes to Italy?]
he is walking the walk,
how does he get through the borders!?
was it a ‘Road to Canossa’?
(Humiliation of Canossa, refers to the trek by Emperor Henry IV from Speyer to Canossa Castle in Emilia-Romagna to obtain the revocation of the excommunication imposed on him by the Pope Gregory VII. He was forced to humiliate himself on his knees waiting for three days and three nights before the entrance gate of the castle, while a blizzard raged in January 1077.)
San'an's event could be that he must encounter the alterity (~= absence of the same) --> he needs the absence of his students and the absence of himself and the absence of his God.
*****Tarsaa takes away San'an's human ID, his masterhood, his members [his parts: his pupils, pencils, penisepenises], (that's why he must remember? his ‘members’ returning to him? what is he composed of anyways?!) [memory is a way consistency maintain itself---are we having a disjunction?] [he makes contact, and contact is the medium of language --> and this is his performance]
in this story *the human ID = master*
(self-possession is supposed a primordial property)
-the question is how let yourself be invested with alterity, without becoming a seed of transcendence? (San'an let himself but then fails in the second part) by ‘seed of transcendence’ I mean making a symbol that is of a symbol (the basis of power---state?) ---> is this how San'an's symbolism can be recruited by Iranian war lords?
San'an in the story is shamanistically de-subjectified (by becoming the pig, etc.) instead of becoming hyper-subjectified (game-animal) [something that Abu-Saeed Abu-Al-Kheir almost achieve it?] **a game-animal is for example when dogs go after a dear in the forest, the dear [...]
(398)[...notes/sanaan full text.txt]%53.3[...]authenticity of the disciple and apprenticeship?]
we should always ask where this text comes from.
I try not to pre-program what is going to happen. [here now]
--> https://www.youtube.com/watch?v=D9SIL38hkgw
in the Shams Group music video, the soldiers in the video are having the little-Rumi-packet in their backpacks, along with other suicides. (other soldiers having Holderlin or Nietzsche in their backpacks)
metaphysical strongholds
to keep partnership with the self, so that there can be interlocution
(is this a possible ethics? --> “can I live with myself?”)
what one does to be in consonant with what one is capable of.
(then what is vowel?) vowel switches tracks and resonations
...penetrative grasp of a text, discovery and recreative apprehension of it life-forms, is impossible to paraphrase or systematize.
[Michel Serres]
...temporal and local settings of one's text. (to master it?)
to read X, is literally, to ‘prepare’ to read X
in certain civilizations there comes epochs in which syntax stiffens...
Changing landscape of fact
words, the guardians of meanings, are not immortal.
note on history: past is a language construct, that the past tense of the verb is the sole guarantor of history.
to read: is to restore all that one can of the immediacies of value and intent in which speech actually occurs.
What material reality has history out of language? --the Tasawwuf/Tasavof verbal linguistic tradition
...to remind you that everything is the condition of madness.
(protest against “was” ---> go to Attar's relation with biographies in Tazkirat al-Awliya---he mobilizes ‘personalities’ in the index of his mystic-ontological demand---what would the lack of personality take revenge of Attar?)
we are at a tense past and a past tense---prison tense
..the landscape composed by the past tense, the semantic organization of remembrance... is styled and coded differently by cultures. --miniature illustrating San'an?
The verbal icon made up of all successive translations of Greek literature and philosophy has oriented fundamental movements in Islamic feelings --Farabi, Mirdamad, etc.
My translation of classics is not out of a vital compulsion for immediacy or precise echo. I am not trying to build my own resonant past. Myth of the ‘true past’... different perspectives can co-exist and blur
the metaphysics of the insult, in San'an story
I am interested in the conventions in which texts can be read, in which a semantic statement can be carr[...]
(402)[...notes/sanaan full text.txt]%53.8[...]n of linguistic exchange in San'an story.
...having an ‘ear’ for contrasting pressures of sexual discourse or identity
in San'an, man and woman, each respective experience of Eros and language had set them desperately apart.
In whose idiom, male or female, one can grasp (only) falsehood or menace?
...as declaimer of my own stifled, tongue
my performance, corresponding to my level of literacy, and a private thesaurus, part of my subconscious and personal memories, and using the singular and irreducibly specific ensemble of somatic and psychological identity.
the ideal of a totally personal voice, of a unique ‘fit’ between an individual's expressive means and his world-image, perused by the poets.
this is not a formal hard-edged linguistic relegation, rather a metaphysical speculation
*note to self: my interest in the ʿAjā'ib al-makhlūqāt (جائب المخلوقات وغرائب الموجودات) is due to the traces it provides into verbal literacy, a living vulgar language of mix, rather than a dead structure such as Manṭiq-uṭ-Ṭayr (منطق الطیر) of Attar.
Cultures (during Attar's?) seem to expend on their vocabulary and syntax acquisitive energies and ostentations entirely lacking in their material lives.
[very interesting point by Serres regarding the language of mysticism, Attar and others.]
my translation of Attar, an interlinear version of the script, a virtual archetype of translation
think about the presence of interpreters in the building site -- Kafka's literature house
Only if men could use language without perusing meaning to the forbidden edge of the absolute.
‘a poetic vocabulary of concepts’
‘connections or affinities’
pursuit of an inter-lingua for philosophic discourse
as you can see in this writing, I am practicing loosening the tight axiom of relation of A<-->B, something other than the predecessor-successor or cause-effect pair (--> this order of structure is coming from Greek geometric,) I am trying an unordered order-of-reason that is more reflexive, symmetric, and intransitive. (the construction of the text represents each chain incomplete and displaced--Attar knows)
towards a general theory of significant sign
Can we correlate the Persian syntax with the metaphysical ambience, internal divisions, and lyric bias of Persian people?
the language-matrix
language, informed by energies proper to itself, more comprehensive and timeless than any who makes use of it...
discourse (die Rede) would not be muffled by the ground---we walk erect [Serres]
jede Spra[...]
(403)[...notes/sanaan full text.txt]%53.9[...]r of structure is coming from Greek geometric,) I am trying an unordered order-of-reason that is more reflexive, symmetric, and intransitive. (the construction of the text represents each chain incomplete and displaced--Attar knows)
towards a general theory of significant sign
Can we correlate the Persian syntax with the metaphysical ambience, internal divisions, and lyric bias of Persian people?
the language-matrix
language, informed by energies proper to itself, more comprehensive and timeless than any who makes use of it...
discourse (die Rede) would not be muffled by the ground---we walk erect [Serres]
jede Sprache ist ein Versuch---*trial
(Humboldt)
different languages penetrate to different depths
--> (every try is a) starting over with *accuracy
ok, we are starting with language from scratch, here
Literaturhaus, house has always been a metaphor for consciousness
how Attar can become interested in other lives other that San'an's that are worth living?
although we see again and again in Islamic social order the hierarchical structured relationships, I like to show the otherwise in mystic stances, and argue that the model doesn't remain static normative from the master-disciple to the authority and dependence lock, that the master-disciple relationship doesn't affirm the divine order.
and San'an is also against the notion that Sufi man is without the need of a feminine principle.
we are presented with will of the Tarsaa, the destination of San'an, and the poetic representation is feminine. the female image is strong. although at the end it has to give up -- she converts to his style. the will of the disciple is not replaced by the will of the guide, the master himself doesn't have a will.
The Tarsaa is supervising San'a[...]
(404)[...notes/sanaan full text.txt]%53.9[...], he zooms in Daghughi's performance, the God is force-handed into the pray, because the human prayer temporarily simulates nonexistence (فنا). the prayer becomes Nichts and God takes over both the position of pray and its answer; a site where subjectivity evacuates, almost mechanically generates a form of existential void that God functionally cannot not fill (ejabat - اجابت).
...................................
what time is it for San'an?
switching time-zones, from quotidian to ontological, transcendental to experimental
his jet-lags
exhaustion of metaphysics
I am just alerting to a relation to time
(in a nano-structural sense---are we fast? slow? which all these classics and texts I am having here.)
how much time does it take or took for the San'an's students to hook on to the teacher, to the difficult philosophical program that each teaching brings to bear?
...................................
>
I am introducing myself to you
...................................
#postscript
***Sheikh-e-San'an*** was the Old Testament itself.
It was the perfection of whatever I say more.
(Was it she at the shrine of Sheikh for fifty years?)
Cherished with the perfect disciple. He was a disciple of Kahn, wow!! (Who is Kahn?!)
Ministry of austerity, day and night; Practiced the science of offspringing. Discovering the (secrets that are) revealed. *It was a life to be had* --->
But Hajj (حج) had claws instead of proximity. He didn't know the meaning of his own extremes. He did not sink any traditions.
•Leaders who were in love with him. Wild-gardens (باغ وحشها) themselves came to him.
*A hairy spiritual man.
trotzdem, in greatness and strong authorities, her illness and frailty found him. And he correctly found the tail—people's definitions of joy and sorrow—an idol in the world of sciof science.
Although the Qibla (قبله) his compass could see, a few nights on still he dreamed, ‘the fall of a shrine in the center.’
Betty would prostrate on durability. (Who is Betty?).
He woke up to the world as a lifesaver, and said, “Alas!” this time, “Joseph has succeeded to fallen well.”
From behind he felt a difficult way.
“I do not know going from this sad life” John said “that if I left the faith.” Not a ton on all the ground.
Where is such Qibla---in Ra? (The ancient Egyptian sun god.)
While it cut the position of the Qibla, it became for him a clear path to justice, and stayed in the Qibla---after it opened.
The punishment be upon him in arboreal (baumig, gro?artig), period.
The master grew suddenly old. “With my *disciples” said he.
Go now! The early Going.
****It soon turned out to be ‘devised.’
Authentic disciple of four hundred men, were regressed on a journey with h[...]
(405)[...notes/sanaan full text.txt]%54.1[...]n Ra? (The ancient Egyptian sun god.)
While it cut the position of the Qibla, it became for him a clear path to justice, and stayed in the Qibla---after it opened.
The punishment be upon him in arboreal (baumig, gro?artig), period.
The master grew suddenly old. “With my *disciples” said he.
Go now! The early Going.
****It soon turned out to be ‘devised.’
Authentic disciple of four hundred men, were regressed on a journey with him; Would go to the ends of the Ka'ba (کعبه).
Time, variable, filter -- they go from head to foot.
It turned out to be an awesome perspective—a girl sitting on the landscape. (This is Tarsaa - ترسا).
**christian girl and with spiritual attributes.**
In Ra hundred knowledge Allah spirit. The sphere of Jamal Hassan Tower. It was sunny but she envied sun-shots. Yellow coy lovers in him. Here, heart of the hair of a dead lover, around her hair gripping the imagination. Here, pomegranate lives on the beast that pees in Ra.
Saba (صبا) did her hair because he did Moshkin (مشکین). (He didn't have time to do the hair? --but the wind fucked up my hair.)
Leaving it wrinkled up a trait. Both eyes was intrigued lovers. Both eyebrows to arch, was good. Comments on Valentine's Day because he flocked. John, the coquetry, with his arch ‘flocked,’ was closed on May—eyebrow arched. Kurdish, she collected hundreds of human lives that would follow the twists of hair.
LOL, it was thirsty. Feed the hungry world!
“N has thousands of labels,” said he, because of the lack of his mouth. That said, if it was not any of her mouth.
Such eye needle-like mouth around the midst of package. Simin (سیمین) was well on his chin. (It was like Jesus in his speech.)
Joseph chewed hundreds of thousands of heart with blood. First in what he overthrew: Hair jewel in the sun.
Burqa (برقع) on the black poetry---Tarsaa took her Burqa off ==> Laden Sheikh's fire broke out, because of the Burqa and the following.
Then a hundred dead in their hair.
Although the Sheikh was far in advance, (Betty will love this:)
•Loss of the hands and feet
•Loss of fire, place, and left (=/= right)
All his heads were destroyed. He was melancholy because of the smoke from the fire. Love that girl! -looting her life.
**Hair on his faith (as disbelief.)
Sheikh's faith and christian purchase!? God bless scandal! Loving that christian girl is going to be difficult.
When the disciples saw this meadow--including the works of Kafdast (کفدست) that they knew--head-to-head were astonished at his job. *They were toppled and stranded*
Gave him very good advice, no treatment.
Love turbulent was keyboard command. Aroma therapy to treat pain?! It was still day to night long.
From eye view, his mouth remained open, because of dark night in blac[...]
(406)[...notes/sanaan full text.txt]%54.2[...]n candles or fairies. At night I was in great austerity. Such a burning pile did not sleep. The liver bloods to the heart, and not backward. Such a pile of Kill and Burn! Hindi night, burn and kill my day! Including in the blood of the night of wonder...”
The head remained steeped in blood.
Every moment of the evening that passes was ‘a percentage’ of ambush;
Day and night, he was fighting liver.
Day and night I was in fever.
“Tonight I am his day. I paid for the day, for this made my night. Tonight will be a day or paste. God would not be burning candles.” Or paste this ambush several signs. Ambush until the Day of Judgment. The shames in the curtains. The night is long and black as her hair. Hundred people intercepted him. Tonight, of melancholy, love will burn. (Wait to pull down the skirt.) Resolve a wake or help me in his love! “Where is the science in my mind that was before?” Or to bring in more reason? **I hand over the child to the territory of Ra. (Or the subsoil and the blood.) “Where is the interrogator's alley?” Where is hand to take a blow? Where is force until I cried? Where is intelligence to alert my maker?!”
Wisdom and patience go go go, sweethearts! This is what love is, what pain does is this.
Companions---to console him---were gathered that night. He cried.
@The companions said to him: “Apply skip to this obsession!”
@Sheikh said to them, “Tonight is liver blood!” he continued, “I washed a hundred times while unaware of it.”
@Where the other one said, “Tasbih! (تسبیح) When was that you worked right without Tasbih!”
@Sheikh said, “I closed up on The Round of Tasbih.”
@The other one said, “If you go wrong, repent!”
@“I had repent of:
•the honor of Sheikhness
•the honor of present
•the honor of impossible.”
@Another one said, “Knower of secrets, jump and pull your selves together behind the prayer!”
@Told the journalists, “The altar, to be anything other than my prayer!”
@The other in a long saddle he said, “Reach in privacy and worshiped God now!”
@“If my idol were here, would be beautiful to bow down before him.” said Sheikh.
@Another one asked him, “Do you not penance Islamic is a breath of pain?!”
@Said, “One regret is that I was not previously so in love.”
@Another one said to him “That is the way of duty. The heart suddenly shots up.”
@“If she told that way--Tough-Talk--because of his chest and beautiful.” He answered.
@Another one said to him “Whom became aware of that old would says it was misled in this way.”
@“I said the very name of the pretender; Glass tooooo the Stone!!”
@Another one said to him that “old friends, you left half of the heart.”
@He said that “since Tarsaa was a good kid, heart suffered from this and not ignored it.”
@Another one said to him that “to make friends, to[...]
(407)[...notes/sanaan full text.txt]%54.3[...]/>
@Another one said to him that “to make friends, tonight we open up towards the Ka'ba.”
(**If the Ka'ba was not told sooner.)
@“My Ka'ba in late sober drunk...”
@Said another one, “This time a determined way, in temples I sit and beg my pardon.”
@The journalist said on its doorstep, “it is Will's apologize that hurts me.”
@Another one said to him “that hell is intercepted. Man is hell!”
@“If Hell is the way,” I said it, “Seven of Hell, burn me a sigh!”
@Another one said to him “that the hope of heaven? Go back and repeat saddle evil!”
@Said the man, “Is a paradise on now?! (of course!) - it is paradise this dormitory.” (--> Naaaareh)
@Another said to him that “the shame of the right with God?!”
@Said, “The fire in my right.”
@“That is...” another one resident said to him “Go! Open a believe that is believing!”
@“But I wonder blasphemy!” replied Sheikh, “Faith disbelieves faith.”
>
Because he did not speak work, that was the end of treatment.
Woman wave the curtain hearts blood-glucose.
What comes to your meeting unfolds... Leave days, with golden shield. Hinduism night to cast the razor head. Proud the other day. It was like a sea of light absorbing Fountain Creek.
Sheikh quiet in alley of the building, working with street dogs. Stayed on the ground and sat released. Such was the-hair-in-the-mouth. Finished up closeness day and night in his dormitory.
He waited for the sun.
Became ill.
(Soil was the idol bed in his dormitory.)
*The girl was aware of love.
Made a journalist of herself, “What patrol!” said Sheikh restless, who have drunk of the wine of idolatry.
christians meeting in dormitories.
Sheikh confessed to the Other, “Each blow brought a frenzy.” Sheikh asked him, “Do you see the tongue? Therefore stolen heart? Open heart or make me! I need perspective! Several prayers!”
Cute and proud of the passage: a stranger loved and followed.
“John commands thee, although you will still die of lips.” “...of lips and my losses and profits.” Kuwait was the destination and to me. Do not twist the hair in shit! The shit in my eyes is not drunk.
(Heart on fire, seen as clouds from the top:)
“Without you, my lifeworld begs the center of you. Like rain that clouds the eye, without you, I eye the eye. Devil has seen the stay in mourning, the sighting of view—grief remains.”
I saw there was not one inch. I did not like the blood of the wine on the lives of the poor man.
He kicked several men's conquests. I refuse waiting time.
There was **the time of start-stop**. Each night, the ambush of my life. John played on your campus.
Power is on the ground, my life.
I survive rates of cheap dirt.
“Some moan on power, in the opener, but I blow to the self-confidant ‘now.’”
Sunny---from a[...]
(408)[...notes/sanaan full text.txt]%54.4[...]d to him that “the shame of the right with God?!”
@Said, “The fire in my right.”
@“That is...” another one resident said to him “Go! Open a believe that is believing!”
@“But I wonder blasphemy!” replied Sheikh, “Faith disbelieves faith.”
Because he did not speak work, that was the end of treatment.
Woman wave the curtain hearts blood-glucose.
What comes to your meeting unfolds... Leave days, with golden shield. Hinduism night to cast the razor head. Proud the other day. It was like a sea of light absorbing Fountain Creek.
Sheikh quiet in alley of the building, working with street dogs. Stayed on the ground and sat released. Such was the-hair-in-the-mouth. Finished up closeness day and night in his dormitory.
He waited for the sun.
Became ill.
(Soil was the idol bed in his dormitory.)
*The girl was aware of love.
Made a journalist of herself, “What patrol!” said Sheikh restless, who have drunk of the wine of idolatry.
christians meeting in dormitories.
Sheikh confessed to the Other, “Each blow brought a frenzy.” Sheikh asked him, “Do you see the tongue? Therefore stolen heart? Open heart or make me! I need perspective! Several prayers!”
Cute and proud of the passage: a stranger loved and followed.
“John commands thee, although you will still die of lips.” “...of lips and my losses and profits.” Kuwait was the destination and to me. Do not twist the hair in shit! The shit in my eyes is not drunk.
(Heart on fire, seen as clouds from the top:)
“Without you, my lifeworld begs the center of you. Like rain that clouds the eye, without you, I eye the eye. Devil has seen the stay in mourning, the sighting of view—grief remains.”
I saw there was not one inch. I did not like the blood of the wine on the lives of the poor man.
He kicked several men's conquests. I refuse waiting time.
There was **the time of start-stop**. Each night, the ambush of my life. John played on your campus.
Power is on the ground, my life.
I survive rates of cheap dirt.
“Some moan on power, in the opener, but I blow to the self-confidant ‘now.’”
Sunny---from as far away as you think. Although such Sheikh of anxiety jammed in the sun.
Gordon went under to earn some. Yes, it is lost, from the head down.
I burned the ground. Fire burned the universal soul.
Flowers left at the foot of your love. Your enthusiasm on the left hand. The dream of my life: a few more of you, hides from me.
Said the girl from the age of idiocy, “Construction camphor and shroud now!” Because not attuned to cuff?
“Patrol, not going to the game?! In determination I am better than you! When will you find the kingdom?! Because you will not find bread.”
Sheikh said to him “tell another hundred thousand. I do not work but with your grief.”
Lo[...]
(409)[...notes/sanaan full text.txt]%54.5[...] thee, although you will still die of lips.” “...of lips and my losses and profits.” Kuwait was the destination and to me. Do not twist the hair in shit! The shit in my eyes is not drunk.
(Heart on fire, seen as clouds from the top:)
“Without you, my lifeworld begs the center of you. Like rain that clouds the eye, without you, I eye the eye. Devil has seen the stay in mourning, the sighting of view—grief remains.”
I saw there was not one inch. I did not like the blood of the wine on the lives of the poor man.
He kicked several men's conquests. I refuse waiting time.
There was **the time of start-stop**. Each night, the ambush of my life. John played on your campus.
Power is on the ground, my life.
I survive rates of cheap dirt.
“Some moan on power, in the opener, but I blow to the self-confidant ‘now.’”
Sunny---from as far away as you think. Although such Sheikh of anxiety jammed in the sun.
Gordon went under to earn some. Yes, it is lost, from the head down.
I burned the ground. Fire burned the universal soul.
Flowers left at the foot of your love. Your enthusiasm on the left hand. The dream of my life: a few more of you, hides from me.
Said the girl from the age of idiocy, “Construction camphor and shroud now!” Because not attuned to cuff?
“Patrol, not going to the game?! In determination I am better than you! When will you find the kingdom?! Because you will not find bread.”
Sheikh said to him “tell another hundred thousand. I do not work but with your grief.”
Lover, young or old, impact on every heart that will love her.
if you are the women, you must have four cards:
1. false prostrates before idols
2. burn into Qur'an
3. see drinking-alcohol
4. observe the faith
(Sheikh's speech got possession of alcohol)
And the other three? I do not know.
What is this that you said to The Other/Girl?---Hands should be washed of parcels of Islam?
He did not paint his sweetheart. He does not love a flavor more than her's. Sheikh said to him that “if I command petty lives the circle of hair on throat...” Said, “Rise and come and drink wine!” Like to drink wine?--Come in roaring!
They took Sheikh to the late magi (a pre-Zoroastrian form of priesthood) as disciples came in screaming...
“Fire!” “Love him!” “Take the water!” etc.
(Tarsaa takes over this time, and did not mind a bit of intelligence, off the tail.)
Following his assistant, drinking, and the use of their work---because there was a wine, love, and sweetheart---it was one hundred thousand. Sheikh saw tooth as the opponent. Pomegranate Sheikh see his smiling trick, fire of passion in his life. Flood bloody hand. The will of the winds and writing.
The circle of her hair in his ears.
Notes of proximity hundred ballads in religion.
Professor was too much memor[...]
(410)[...notes/sanaan full text.txt]%54.5[...]
Gordon went under to earn some. Yes, it is lost, from the head down.
I burned the ground. Fire burned the universal soul.
Flowers left at the foot of your love. Your enthusiasm on the left hand. The dream of my life: a few more of you, hides from me.
Said the girl from the age of idiocy, “Construction camphor and shroud now!” Because not attuned to cuff?
“Patrol, not going to the game?! In determination I am better than you! When will you find the kingdom?! Because you will not find bread.”
Sheikh said to him “tell another hundred thousand. I do not work but with your grief.”
Lover, young or old, impact on every heart that will love her.
if you are the women, you must have four cards:
1. false prostrates before idols
2. burn into Qur'an
3. see drinking-alcohol
4. observe the faith
(Sheikh's speech got possession of alcohol)
And the other three? I do not know.
What is this that you said to The Other/Girl?---Hands should be washed of parcels of Islam?
He did not paint his sweetheart. He does not love a flavor more than her's. Sheikh said to him that “if I command petty lives the circle of hair on throat...” Said, “Rise and come and drink wine!” Like to drink wine?--Come in roaring!
They took Sheikh to the late magi (a pre-Zoroastrian form of priesthood) as disciples came in screaming...
“Fire!” “Love him!” “Take the water!” etc.
(Tarsaa takes over this time, and did not mind a bit of intelligence, off the tail.)
Following his assistant, drinking, and the use of their work---because there was a wine, love, and sweetheart---it was one hundred thousand. Sheikh saw tooth as the opponent. Pomegranate Sheikh see his smiling trick, fire of passion in his life. Flood bloody hand. The will of the winds and writing.
The circle of her hair in his ears.
Notes of proximity hundred ballads in religion.
Professor was too much memorizing the Qur'an. He went on to claim he was bragging--recalled from *memory--the reasons that wine pumped away, Khomr (خمر), whatever that means. Clean slate blasted his conscience--Love the Beast! The general went to be cleared.
Sheikh, because he was drunk, not forced to love, he was a passionate kind of sea of life.
I saw these in the hands of the drunk fetish.
-Because of the Sheikh, hearts and hands could eat*
Until then that suddenly he asked her neck --> “Oh man! Claimed in love, not meaningful, only if you love walking on hard assets, religion bending the hair of assets, such Zolf (زلف) does not walk in disbelievers. Love do not come lightly.”
Bless was not compatible with Love. Love makes retention (حافظه) blasphemy.
“If you follow me, you're unbeliever. With my hand on my neck. Will not hang around here, you follow?!”
Sheikh's love have happened to have no enoughs. It happens to be the heart of[...]
(411)[...notes/sanaan full text.txt]%54.5[...]he faith
(Sheikh's speech got possession of alcohol)
And the other three? I do not know.
What is this that you said to The Other/Girl?---Hands should be washed of parcels of Islam?
He did not paint his sweetheart. He does not love a flavor more than her's. Sheikh said to him that “if I command petty lives the circle of hair on throat...” Said, “Rise and come and drink wine!” Like to drink wine?--Come in roaring!
They took Sheikh to the late magi (a pre-Zoroastrian form of priesthood) as disciples came in screaming...
“Fire!” “Love him!” “Take the water!” etc.
(Tarsaa takes over this time, and did not mind a bit of intelligence, off the tail.)
Following his assistant, drinking, and the use of their work---because there was a wine, love, and sweetheart---it was one hundred thousand. Sheikh saw tooth as the opponent. Pomegranate Sheikh see his smiling trick, fire of passion in his life. Flood bloody hand. The will of the winds and writing.
The circle of her hair in his ears.
Notes of proximity hundred ballads in religion.
Professor was too much memorizing the Qur'an. He went on to claim he was bragging--recalled from *memory--the reasons that wine pumped away, Khomr (خمر), whatever that means. Clean slate blasted his conscience--Love the Beast! The general went to be cleared.
Sheikh, because he was drunk, not forced to love, he was a passionate kind of sea of life.
I saw these in the hands of the drunk fetish.
-Because of the Sheikh, hearts and hands could eat*
Until then that suddenly he asked her neck --> “Oh man! Claimed in love, not meaningful, only if you love walking on hard assets, religion bending the hair of assets, such Zolf (زلف) does not walk in disbelievers. Love do not come lightly.”
Bless was not compatible with Love. Love makes retention (حافظه) blasphemy.
“If you follow me, you're unbeliever. With my hand on my neck. Will not hang around here, you follow?!”
Sheikh's love have happened to have no enoughs. It happens to be the heart of neglect.
He was drunk at the time. A breath of her head did not exist intoxicated. The foot and the hand could not implement themselves and exposed him: a person—he was a christian.
(Operating harvest, very old, bewildered as Sheikh's compass.)
(The old and young love. Who can be present?)
-----It followed the devastation of lost and drunk. Drunk, and was gone because of lost love. I call that skilled impatient. What do you want me to say?! The pagan consciousness burn the Qur'an's idol, drunk drunk!?
Said his girl “this time, my man! Previously you were raw in love, with wishing patrols; now baked well as a goat, done!”
The news came close to christians, that ‘Sheikh took his soul!’ may he rest in peace.
*The late Sheikh* was drunk-around and was then said to be around the squares. Fire kn[...]
(412)[...notes/sanaan full text.txt]%54.6[...]th my hand on my neck. Will not hang around here, you follow?!”
Sheikh's love have happened to have no enoughs. It happens to be the heart of neglect.
He was drunk at the time. A breath of her head did not exist intoxicated. The foot and the hand could not implement themselves and exposed him: a person—he was a christian.
(Operating harvest, very old, bewildered as Sheikh's compass.)
(The old and young love. Who can be present?)
-----It followed the devastation of lost and drunk. Drunk, and was gone because of lost love. I call that skilled impatient. What do you want me to say?! The pagan consciousness burn the Qur'an's idol, drunk drunk!?
Said his girl “this time, my man! Previously you were raw in love, with wishing patrols; now baked well as a goat, done!”
The news came close to christians, that ‘Sheikh took his soul!’ may he rest in peace.
*The late Sheikh* was drunk-around and was then said to be around the squares. Fire knocked at the door and was working on. ***Heart released the religion itself.*** Ka'ba not to mentioned to the Sheikh; (after several years of good faith.) christian girl will love his work.
It was not conscious pagan.
So looked drunk, drunk worshiped idols. Enough! Center of Khomr! People who leave the religion---without doubt this is the mother of all vices. Sheikh said that “the girl remained a sweetheart. All that has been said and what remains, Khomr ate!” Worship the idol of love! I saw one inch of love, and so Sheikh (would be exposed.)
Nearness was struggling to open the year Secret sea wave was in my heart.
Chest particle seek love from ambush.
Ka'ba gave birth to Don Juan's love: prominent wander unseen love.
It was all a bit too much.
Who are you going to get me?
Contact your building, because it is the principle.
I was connected to hope.
Contact finds The Familiar.
*Find a burn in The Separation!
Open the old! Girl said, “Heyyy ‘captured,’ my cabin is expensive and very poor for you! Gold and silver should know about me. When the wireless gold separates the fibers of the head, the sun shall be a person. Wait and be a Man!”
Sheikh said, “A tall cypress wire! To the head! Testament has no good. But you do not have one beautiful Negar (نگار). Finally, keep hands off these practices. Each tail of another type of tail. It had your blood without you. I was working on you. It was intercepted. ...were in love with each: Infidelity and Islam and loss and profit. You wait a few days. You did not like that with me. The friends turned against me, enemies of my soul. ‘He is such and such,’ because I am. Die was not me and not die, because I am. I'm an excellent nature---with you in Hell without you in Heaven.”
The sequel came because Sheikh, man, hell burned that month of her pain, said an unfinished ‘ever’. “I now keep racing pig[...]
(414)[...notes/sanaan full text.txt]%54.6[...]ventually they opened the Ka'ba.
John remained in the burning.
Their Sheikh in Rome alone. (Data for the christian faith.)
Then, the astonisheds with life, each one is hiding in the corner.
To assist Ka'ba, Sheikh hit it in the chest.
Devotion was in the hands of the thumb.
Enough was enough. @“You were not aware of the sheikh?! Sheikh's Ka'ba was (because of) the trip! As a disciple of Sheikh you return instead?!”
@“But Sheikh's deserted house was empty!” Open disciple of Sheikh asked.
Open the Sheikh all the time!
@“What happened to him was the center of a tiger. How much weight she came to head him? christians ‘hair to hair’ is the way of faith in him. *Love loses hair and tattoos forever. (Overall: the arrest of his obedience.) Pork watches him around the middle of the frame, although much on religion pursued our sheikh, ancient knowledge is anew.”
When disciples heard these stories, they surprised. And moan broke out on their gold.
@The disciple said “In loyalty neither male nor female, disabled men have a hundred thousand sweetheart and one day to work. If you were his friends, to Sheikh, why did not help him advanced?!”
Shame wind, was the last of this assistance.
“Could be Right and Loyal? Since its establishment are around the Sheikh's hand, around should be a closed sentence.
Should not be deliberately cut. Tarsaa was the sentence.
This is not to help and agree! You hypocrites!
Each is sweetheart to his sweetheart.
If pagan man should become the failure, can be sweetheart in the hundreds of thousands.
As was Sheikh whale on the palate, including the Name and Shame---Love the bad name of the base user! @They said an inch longer, “Previously we mentioned many times with him, Its determination to have me with him, the joys and sorrows of our soul. Sell and buy piety scandal! Boy, abolish religion and christians!
Late Sheikh worked on that vision.
He opened one by one, got centered. Because seeing Sheikh's benefit was our help, Sheikh send us return soon. We all looked back on his sentence.” Mystery story...
@After, said it disciple to companions, “If you were to work on further---but not the right place for you---in-presence is your head-to-your-feet. The right to petition, to have in advance.
Any one of the range of the Other is elevated.
When The Right restlessly see you---Sheikh's extradition.
If you avoid the Sheikh himself, what was ‘open’ from The-Right?”
When they heard spokens, of their frustration, a ton of pre-heads.
@He said, “now what profit from this shame?! There is work, soon rise up!” @“It should be our Right's portals. Pour soil in our petitions. We wear the shirt, all the papers. -In the end we all to our Sheikh.”
Including the Arabs, were leaving hidden day and night, on the ri[...]
(418)[...notes/sanaan full text.txt]%54.8[...]istians!
Late Sheikh worked on that vision.
He opened one by one, got centered. Because seeing Sheikh's benefit was our help, Sheikh send us return soon. We all looked back on his sentence.” Mystery story...
@After, said it disciple to companions, “If you were to work on further---but not the right place for you---in-presence is your head-to-your-feet. The right to petition, to have in advance.
Any one of the range of the Other is elevated.
When The Right restlessly see you---Sheikh's extradition.
If you avoid the Sheikh himself, what was ‘open’ from The-Right?”
When they heard spokens, of their frustration, a ton of pre-heads.
@He said, “now what profit from this shame?! There is work, soon rise up!” @“It should be our Right's portals. Pour soil in our petitions. We wear the shirt, all the papers. -In the end we all to our Sheikh.”
Including the Arabs, were leaving hidden day and night, on the right of every one hundred thousand.
Sometimes the pleading shit works lamentation.
As the half-witted shepherd days, anyone official, not eating, not sleeping at night, including the half-witted.
Night's half-witted days neither bread nor water.
The people cry out “Clean!” Ferris was the hard-knock fusion. (Clan's ups and downs.) Including: wore the black of mourning.
And there, before finally boiled down the line, in pray: throw shooting target!
Half-witted henchmen cleaning after opening night,
(have gone behind his back privately.)
Wind dawn, musk times earnings.
Was discovered--on the manifest world--Mustafa came to see, like a moon, in two black hair.
On his right shade the sun. One hundred world dedicated to her hair.
He was walking and smiling.
Harvest was lost!
It is disciple who saw it from a search, “Nabiollah, stuck my hand! Guide-Moon--from whatever deity; my Sheikh was the way that we lost the view.”
Mustafa said so loud, “I got out Sheikh to the strap. Thanks to the activities of their work, with the Sheikh's tail---in advance. Among the late Sheikh and Right, it was round a very black dust, *since a very long time.* He took the dust of the road among the darkness. However, I do not intercede night. He will publish on time. It is now the Ra dust, refused to repent. I am certain that the percentage of the universe of sin spit up a repentance off the way. The wave becomes woman, and wipes away the sin of man and woman.”
The man was intoxicatingly joy.
His roar was vibrant.
Among his companions was aware and determination of the reward that went with people weeping and demon.
As far as was Pig-Sheikh, Sheikh saw the fire---among the well-known restlessness.
The bell around the time was broken through, hats thrown together. Also addressed the christian heart.
Sheikh's companions[...]
(419)[...notes/sanaan full text.txt]%54.9[...]mes when the cloud bloody tears, when John's sweet fire curtains burned the shit. The regret in his body burned blood.
Secrets of the Qur'an's wisdom, were washed from head to head, including throwing remember, of ignorance and misery.
To his own, wept in prostration. Also had goals for blood-stained eyes. Embarrassment was lost in sweat.
Left in grief and joy, before he went wandering all;
The following day, thanks to John reject all,
Sheikh said that, “Having a secret, may be open before the sun is out. Infidelity arose from the meeting of Ra and faith, Roman pagan God-worship, sea wave suddenly passed out.
You want to work the intercession of the Apostle? This time thanks to the world.”
What a sugar right now! God's grace in the sea, the sun shall obviously know he will turn black. Repentance knows that with several of sin, ignite the fire of his repentance.
Must also include his burns.
I make story short, its place: Sheikh will open robe.
•Went with his companions toward the Hejaz.
Saw it after, the christian girl, to sleep: in the sun beside him---the language: “Then walk with Sheikh's center after this time. That is his religion, her soil. Off Evil!
Cleared that is him.
He was in you---no tropes. In fact, I intercepted him open. The released body, to drive his way. Because it was the way you view the way.
That is, along being with his ‘interceptor,’ be more of these ‘intercepted.’”
Because the christian girl was sleeping, she felt the light of the sun.
What a pain in her heart arose!- and the pain of loving it. Fire.
Hands on his heart, the heart of hand, her restless soul did not know what was inside her eggs.
Failed and the absence of a tail, see herself in the wonders of the universe.
Where a world that way, one must be dumb, the way of no tongue. It took all cute -and cheerfulness, like of a rain, collapsed.
Bellowed garment gave run-out.
The soil over the blood ran.
With the painful and incapacitating person, followed the Sheikh and his disciples running.
Also ran bleeding cloud.
Following the footsteps of the running, him in the desert and plains, from which must be passed by.
Welcomed helpless and confused. Welcomed her rubbing face in the dirt.
Said, “O God, work! Private parts of any work left.
I ran man's way because of you. You on me, that I was never aware.
The boiling sea. I did not take my poor. Dean agreed, stuck my hands. Nobody does not help us.”
Sheikh was told from within of that girl christian, “Not familiar with our port, she fell this time on our way.
Go back before it pop idol! And tune up your paid companion.”
Sheikh while returning like wind, opened disciples’ salt---including the head of what was open.
“What's the new single and ha[...]
(421)[...notes/sanaan full text.txt]%55[...]ain, collapsed.
Bellowed garment gave run-out.
The soil over the blood ran.
With the painful and incapacitating person, followed the Sheikh and his disciples running.
Also ran bleeding cloud.
Following the footsteps of the running, him in the desert and plains, from which must be passed by.
Welcomed helpless and confused. Welcomed her rubbing face in the dirt.
Said, “O God, work! Private parts of any work left.
I ran man's way because of you. You on me, that I was never aware.
The boiling sea. I did not take my poor. Dean agreed, stuck my hands. Nobody does not help us.”
Sheikh was told from within of that girl christian, “Not familiar with our port, she fell this time on our way.
Go back before it pop idol! And tune up your paid companion.”
Sheikh while returning like wind, opened disciples’ salt---including the head of what was open.
“What's the new single and had repented and several more?! Once again, ‘love you’? Much you repent?!”
Sheikh told of his girl, leaving dead each that hear it.
Sheikh and his companions came days after opening, till it was the ‘smooth’ (Tarsaa) was.
When he saw the yellow gold, lost in rounds, intercepted her coma. Clean bare feet and torn clothes.
The men on the ground, for example. Give it a month since his Sheikh bet his epileptic sore.
Because it takes months in epileptic sleep. Sheikh growth of water.
It looked like the journalist Sheikh. Tears fell like a cloud of spring.
His promises. In his own hands and feet. Said “you burned my soul. I can no longer burn in the curtains of repentance, to be aware. Supply now Islam! (to be intercepted)
He launched the Sheikh of Islam. Fellowship bubbling sentence rejected.
Because it was the idol of the people exposed. Rain tears, the woman waves in between.
San'an, because he was the last governor, heard tasteful faith in the heart.
She was restless taste faith.
“My patience was Sheikh's vault.” Said, “I do not have any patience at parting.
Saddle go full family. Sheikh, Hajj, Pilgrimage, world, I will be as brief as speech, my poor... rather than an adversarial amnesty and not...”
This said in the hands of John, and was half dead. Her sun was hidden under cloud. Sweet life of girl parted, hesitated.
She followed a drop in the ocean.
The sea was actually open.
Including the world, it goes like the wind. He went and we all go.
Saddle such fall much in the way of love. This person is conscious, knows that love. Anything said may be intercepted.
Mercy, despair, deceit, and securely.
This can hear the secrets of the soul, Nasibat (نصیبت) cannot be won without balls. This is certainly the heart and soul, must be heard. Water
and mud reliance should not be heard. War was the heart and soul of
ea[...]
(422)[...notes/sanaan full text.txt]%55[...]
Including the world, it goes like the wind. He went and we all go.
Saddle such fall much in the way of love. This person is conscious, knows that love. Anything said may be intercepted.
Mercy, despair, deceit, and securely.
This can hear the secrets of the soul, Nasibat (نصیبت) cannot be won without balls. This is certainly the heart and soul, must be heard. Water
and mud reliance should not be heard. War was the heart and soul of
each tail hard. Dirge in that mourning was hard.
...................................
=================
...................................
his mental hygiene, through strange theological appartouses, is not standing intrusions and pollutants of the middle ages trans-religiousity and cross-boundry encounters between the dislikes and those who differ in sexuality.
his hygiene is polluted
but in a peotic reappropriative act of Attar this will operate in another iteration to produce a more radical transcendence; still again a vital encounter with religious pollution is avoided
[my teacher and prosecutor --> malamat, San'an students]
...................................
[title]
main title:
“Four Eastern Cartographies of Entrapment”
video:
“Writing on Chaos - A Terminal Intimacy”
performance:
“The Reward of The Victim - Towards Poetic Extremism”
image assemblage wallpaper:
“Bad Temper - Apocalyptic Climates of Endangered Subjectivity”
delve
delvi
delphi
dilated
dionysian ecotone for performance
defp
dionysian epitom studies for performing ecotone
desfpe
artistic research center for material epitom studies
arcfmes
(art)mes
eccentric center of/for material and performance studies
(eco)maps
dionysian epitom for material and performance studies
demaps
eccentric center of/for epitomized material studies
ecfem
cologne center for social research
ccsr
ecotone
epitom
parc
performance and research center
cream
center for research in epistemology and matter
...................................
***sharjah project***
[general approach of the project:]
this proposal gathers literary forces from the speculative insights of Jason Bahbak Mohaghegh (on ‘radical modes of resistance’) and Edouard Glissant (on ‘modest modes of resistance’) in order to perform a ‘slider’ between hostile and relaxed patterns of “contact” and “nothingness” that has been rotating throughout the past century in the Middle East. the performance of a knowledge-zoom in the hypnotic effects, nondialogue, nonnarrative, and radica[...]
(423)[...notes/sanaan full text.txt]%55.1[...]: relocate the structural site of resistance to somewhere outside the walls of the university)
*Al Ahmad's orchestration of degrees of cultural estrangement --into--> a tone of nationalist triumphalism ==> ***vanished premodern subjectivity to be restored*** (<-- i have to be careful with this)
-[that] the colonized intellectuals and political officials participate together in the eradication of third world heritage
-agents of foreign ministries: orientalists, ambassadors, advisors, who write hideous scrolls when they have finished their assignments that say “yes, you have the head of a lion and the tail of an elephant” (--> is this also close to my account of Olearius?!) ==> *devitalization* ==> *damaged subjectivity* + an *alternative historic consciousness* }==> hostile tenant of the before-this [=/= i work on an alternative queer]
(cyclopean view) Al Ahmad's dismissal of media: he is unable to see it as anything but a promoter of infinite pacification --> media =/= local
(a civilizational dichotomy ==>) portray media as abusive of islamic tradition
**rhetoric of endangered cultural subjectivity**
disappearance or extinction of one's own rightful place within the world (<--~~ will to hegemonic mastery)
*(Al Ahmad deduces Chomsky on a global-imperial scale -->) the operation of the media can not be divorced from objective systemic violence : media = instrument of bourgeois valuation
Shariati: existentialism + leftism + islamism
[islamic anticolonialism + neomarxist critical theory (of Frankfurt School)]
(presumed) deterioration of global consciousness + industrialization onto the stage of world history
-homogenized mass --> emergence of automation : an objectified and self-activating process wherein the subject becomes an instrument
“impersonation of the machine” <--Adorno--{totalitarian seizure of consciousness + devastating effects of instrumental reason}
Shariati's writing:
•the third world subject embraces the false consciousness
•self-inflicted cultural betrayal
•predatory-parasitic operation of the colonized imagination }-->
*defilement of the “what once was”
*the elevation of the indigenous as representative of an authentic return
==> ***past as antithesis to the present*** <-- transcendental signified of a precolonial subjectivity [<-- how not to do that while visiting heritage sites such as ajayeb?]
Shariati's defense of the non-western world --> manufacturing an exaggerated imagery of its *now lost grandeur* ==> (its former) essential identity-status
-->{what would Lacan's mirror stage say about this? [--> ‘sudden realization of a complete (specular) image of self =/= infant's primordial sense of her fragmented body’ before it is objectified in the dialectic of identification with the other
[*]subjectivity: spatial relations (--> self-other construct)
[*]the i[...]
(426)[...notes/sanaan full text.txt]%56.6[...]sential identity-status
-->{what would Lacan's mirror stage say about this? [--> ‘sudden realization of a complete (specular) image of self =/= infant's primordial sense of her fragmented body’ before it is objectified in the dialectic of identification with the other
[*]subjectivity: spatial relations (--> self-other construct)
[*]the imaginary: the space in which the relation between the ego and its images is developed]
(Mohaghegh:) [eastern] undo the moment of assimilation into a repressive [western] ‘symbolic order'[= the way the subject is organized & how the psyche becomes accessible]
[*]The Real: what cannot be symbolized – what loses it's “reality” once it is symbolized (made conscious) through language ==> the real is traumatic (& sublime?, =/=? media,,) @Hoda}
*cultural extinction*
urgency is (always?) neurotic
(?who and when sends) neurotic demand for an unmediated cognitive intimation
/>
(Khomeini's) omat امت diesenfranchised populace
عناصر گول خورده perceptual perversion
•Khomeini <-- Marcuse (one-dimensional society, that promote a false consciousness which is immune against its falsehood)
•Khomeini <-- Chomsky (how superficial happiness can function as a detraction from the adverse effects of an alienated condition) [<-- Marxist tradition of the “serious” (=/= unreflective state) @Foad, “let everybody be crazed about professional sports or sex scandals or the personalities and their problems --> *consumption becomes ritualized*]
•Shariati <-- Jameson (theory of the “ever-new but always-the-same” within the theatrical operation of political economy)
•Al Ahmad <-- Adorno (skeptical prophecy)
•
}==> principle of utopian potentiality
centers of corruption
pleasure-houses
makeup
games
alcoholic beverages
luxury goods
s
Marxist tradition:
the underground aesthetic is quickly transfigured into a mainstream aesthetic --always--> in the hands of an authoritarian elite (<-- in apass with Leo we were talking about this)
جنبش mass aesthetic fears becoming official سازمانی
...based on exposing the damage of the global-becoming-local
Al Ahmad traces this “transnational hypnosis” to economic origin (<-- Ali )
(Mohaghegh's judgment on iranian anticolonial ideology:) its ineptitude Ungeeignetheit in realizing the myriad variances that render any medium riddled with paradoxes--derives itself from its concurrent inability to observe the possibility for different subject-positions within the third world
omnipresent deception of modernity
(aesthetic radicalism [ X ) political resistance]
“X” --> limited anticolonialism
(Mohaghegh on)
-Mehrjui's The Cow, off[...]
(427)[...notes/sanaan full text.txt]%56.7[...]lways-the-same” within the theatrical operation of political economy)
•Al Ahmad <-- Adorno (skeptical prophecy)
•
}==> principle of utopian potentiality
centers of corruption
pleasure-houses
makeup
games
alcoholic beverages
luxury goods
Marxist tradition:
the underground aesthetic is quickly transfigured into a mainstream aesthetic --always--> in the hands of an authoritarian elite (<-- in apass with Leo we were talking about this)
جنبش mass aesthetic fears becoming official سازمانی
...based on exposing the damage of the global-becoming-local
Al Ahmad traces this “transnational hypnosis” to economic origin (<-- Ali )
(Mohaghegh's judgment on iranian anticolonial ideology:) its ineptitude Ungeeignetheit in realizing the myriad variances that render any medium riddled with paradoxes--derives itself from its concurrent inability to observe the possibility for different subject-positions within the third world
omnipresent deception of modernity
(aesthetic radicalism [ X ) political resistance]
“X” --> limited anticolonialism
(Mohaghegh on)
-Mehrjui's The Cow, offers a moving allegorical journey into the psychic turbulence of a peasant confronted with the obliteration of his premodern world (and thus becomes his lost animal)
-Naderi's Man with a Gun, depicts the material avarice that has overtaken local configurations in the wake of nascent capitalist formations to such a drastic extent that it gives rise to a well-digger's being cheated of his life savings
-Kimiai's The Deers, ...
}--> strong consonance with the anticolonial ideologues (examined thus far)
...caught up in your prose
on Sa'edi’ short story “Dandil” [--> grotesque cultural disaffection of the masses within Sa'edi's Dandil]
-depicting the horrors of daily life within a semicolonized atmosphere of a red-light district of a northern Iranian city
-there is an imagery of closure and suffocation
(Sa'edi revealing:) the material despair of a colonial condition leading (in high speed) to the entropy of cultural-individual ethics
under the overwhelming weight of tangible misery
--cognize--> the immediate material urgency of the third world subject
(Dandilian gathering around to watch the taking of the picture -->) the third world subject has assumed the schizophrenic role of a voyeur himself, spectating his own literal-symbolic rape but not fully understanding it as such, while the real agent of power remains camouflaged in semi-invisibility
(Mohaghegh:) the ideological content of Dandil stands the notion that the technological advancement of the western world has turned the peripheral individual into its unknowing accomplice همدست, a vital particip[...]
(428)[...notes/sanaan full text.txt]%56.8[...]n Akhavan's nostalgic Stick-Figure]
demonization of the television's arrival
-television as a “magical box” an artificial phenomenon that “entrances” its audience
again the idea of authenticity is largely emphasized here, as the television is perceived as a “foreign” entity and therefore an enemy to the millennial history of the province
new medium =/= indigenous modes of communication/expression (of which the roving storyteller is the ultimate instantiation)
(poignancy of the) poet's anthropomorphic profile of the new technologically oriented media
-Akhavan's representation symbolizes the storyteller himself, lamenting his own erasure from the moment of the now (or it is his prophecy for the imminent destruction of the new media in the coming islamic regime?)
--> aesthetic testament to the possibility for a third world revolutionary imagination to emerge from the ruins of the colonial era [, *from the ruins of the empire*]
--> representing the third world as in a state of complete existential-cultural atrophy (tahlil تحليل رفتن) @Hoda
**anticolonial literature reaffirms the all-encompassing grasp of modernity over peripheral subjectivity [--> marginal leader (Mamitua Saber's Marginal Leadership in a Culture Contact Situation)]
(Mohaghegh > Huyssen on Baudrillard:)
Baudrillard's notion of the *silent mass* of the spectators disables any analysis of *heterogeneous subject position in the act of reception* @Laura
any economic or institutional analysis of apparatuses of image production is rendered obsolete by Baudrillard's notion of an almost self-generating and monolithic machinary of image production [...] (<-- Laura should be very aware of this)
Baudrillard's society of simulation does not allow for such distinctions ... simulation, after all, may simply be the latest version of the ideology of the end of ideology
}--> part of the theoretical apparatus of *anticolonial ideology*
one immediate danger of this approach is that it recklessly dismisses anything associated with the other side of the binary (of West/East, self/other, first-world/third-world, modern/premodern, etc.) ==> overlook the subversive utility and democratic accessibility of certain technological innovation --> evident in Shariati's ultra-atavistic endorsement for an aesthetic tradition: “intrusion of the machine into the humna-half may go so far as to paralyze man; it destroys creativity. imagine a type-written page that can be imposed upon millions of people, while before the advent of the typewriter everyone was free to use his creativity to the utmost in calligraphy” --Mohaghegh--> it is not reflecting on the historical reality that the exercise of calligraphy was always linked to a feudalist class structure, and often exclusively to the confines of the palace court, whereas the printed word open to a more widespread audience independent of materia[...]
(429)[...notes/sanaan full text.txt]%56.9[...]rpretation of the persuasive impact of radio
--> technological media in iranian anticolonialism does not elicit the democratizing effect anticipated by Benjamin
from--> metaphysical awe --to--> banalized horror
each year the islamic republic itself reenacts the arrival of the Khomeini in tehran airport through a procession of myriad cardboard interact and converse with these mock-images of the imam in a kind of makeshift, state-run passion play
post 1979 iranian cinematic renaissance
•medium of film achieved in the decolonized space
•hooked into the contemporaneity of the localized apocalyptic (infinitesimal becomings)
•present as close an interpretation of the unthinkable strangeness of reality as possible
•on an ongoing desertion of the real
Adorno: “works that make socially univocal discursive judgments thereby negate art as well as themselves” @Laura's judgment on the fascist body (--> can consumption be resistance? @Laura: becoming fascist body ==> ? )
the medium of film-making in present-day iran attempts solely to bring the crypto-vantage of the everyday into obscurity-ridden view (to leave less clear --> my pre-2012 videos ‘Vagabond,’ ‘Constant Prince,’ and ‘city of domes’), allowing for a critical distance on the part of the spectator to examine one's own being-in-the-world in raw, blurred form (the truth is haze itself --> Hoda)
exoticization of the local --> reduce it to a nativist enterprise
(Mohaghegh > Tomlinson:) the everyday culture has ingested foreign elements from exogenous sources, with the various elementss gradually brcoming “naturalized” within it =/= image of pure, internally homogenous, authentic, indigenous culture
Sharjah art foundation of the Emirate's *postcultural imagination*
literary front
Hedayat, Yushij, Shamlu, Forough
Hedayat's The Blind Owl variants of a “will to chaos”
middle eastern avant-garde's vision of the writing-act --sketching--> a fugitive postmodern map of escape from its grasp
[in] moments of great social disorder
==> secret societies, iconoclastic trajectories, a type of consciousness that perceives the catastrophic-apocalyptic hint at each turn
(how an eastern or third world vanguard characterize itself in the heart of major historical tremors:) [listen to their *tone of aggression*:]
Nima: “with my poetry i have driven people into a great conflict; good or bad, they have fallen in confusion; i myself am sitting in a corner, watching them: i have flooded the nest of ants”
Forough: “all those who are involved in creative work have as their motive ... a sort of need to confront and struggle with annihilation”
Shamlu: “the children of the depths,” “the children of the storm,” “the horsemen,” “the [...]
(431)[...notes/sanaan full text.txt]%57.1[...]ssion of the) reader --to--> smuggler
(strands of thought ranging:)
from cruelty --to--> fatality
from alchemy --to--> piracy
chaos --> anarchic potential, disquieting worlds
(Mohaghegh asking:)
*is chaos an affirmative or nihilistic experience of the world?
*is chaos primarily creative or destructive?
*is the expressive act (aesthetic or philosophical) a chaotic state?
*(east's) horizon fastened to the exteriority of Western thought*
experiential elsewhere
the so-called [*]cultural difference: an old game of declaring the world's disjointment
==> many people (including myself) ***to perceive their intellectual and poetic exercises as in partial alignment with the creative possibilities of their culture***
*partial cultural alignment* --> german discourse on integration
[chaos] manifesting and fading within countless spheres of speculation:
•Benjamin's temporal arabesque
•schizoid desire-production of Deleuzian nomadology
•Artaud's hysterical demand (-demand is always hysteric)
•fable of “chaos outside the system” (Schlegel's concept)
•active presence of an inhuman turn in Camus
•Serres's ‘genesis’ a quasi-mystical force of an immemorial nature
•Mohaghegh's ‘chaotic’ marks (no resurrection of a primitive world but rather) an extravagant departure from the history of being, an expressive wire being shaped as we speak
[*topologies of imagination / mode of consciousness / their specific poetic-philosophical mind:]
Europe/West --> possessive (when it is colonialist)
Europe/West --> schizophrenic
Sout East --> nomadic
Middle East --> chaotic
*chaotic writing*
(artistic research writing as it is practiced in apass [--> *closure of a whole system*] =/=) a *writing-toward-chaos* (--> Hoda =/= closure ~? catharsis تزکیه غیر روحانی)
the protocols of understanding are challenged and not left standing
no dynamics of meaning-formation solidified
no acculturation (~ integration) of the reader is embarked upon
no (de)codification successful
all techniques of truth-telling must fail
--> refusing the closure (of a whole [subject/person])
its own raw self-refracting (textual event) --> *forever refracting itself* (--> is refractive writing/thinking really useful for iranians today?)
-transparently nebulous vision of darkened vantages
[Reza, Setareh, Ehsan, Foad, Hoda's conceptual register and incorporating themes:]
annihilation, rage, ecstasy, madness, deception, apocalypse, desertion, contagion, eternity, the shadow
imperative to restlessness
writing-act as inherently antagonistic
borders of subjectivity:
•dominant [...]
(432)[...notes/sanaan full text.txt]%58.5[...]king the chaotic imaginary
(subjectivity's) disassociation from the world --> Hedayat's The Blind Owl (<-- an overreactive consciousness?)
*one that owes nothing to what came before*
a consciousness once held hostage
*carving inward and then assuming a combatitive stance*
ever quickening its velocity, only then to exhaust its force and vanish as if exorcised into breathlessness (--> what is this body?) -->{ persistent injury --> chronic wearing-down ==> subjectivity is overcome : *acceptance of cruelty* (=/= death wish) : raising the stakes of existential experience by transmitting the authorial self beyond its own limits and toward its chaotic possibility (=/= death wish)
annihilation epitomized as instance of vicious travel*** --> ?!
thought-scarring affect
(radical modification of consciousness:)
•Kierkegaard: “I die death itself”
•Bataille: “he who does not ‘die’ from being merely a man will never be other than a man” ~~--> Rumi's bemirid بمیرید بمیرید
•Nietzschean call for an experience of the end: “from love of life, one should desire a different death: free, conscious, without accident, without ambush”
•Cioran's futurity that would “let all form become formless, and chaos shwallow the structure of the world in a gigantic maelstrom, that would be tremendous commotion and noise, terror, and explosion, and then let be eternal silence and total forgetfulness”
•Deleuze and Guattari's meditation on life overrun by “desiring machines for whom the self and the non-self, outside and inside, no longer have any meaning whatsoever”
•Benjamin's “destructive character” clearing away
an annihilative technique
writing-act and the *conceptual terrain of fatality*
an ecstatic mode
bringing consciousness to sleep
***rage = excess + shadow (~ blackout) }--to--> formlessness [example: Hedayat: author's misshapen hallucination, beggin for an end to subjectivity and existence to “surrender myself to the sleep of oblivion"]
*individous potentials* of the rage (<-- lure of the rage)
-(Sana's) angered disposition
(as a) performativity of ignition and collapse
**rage/anger is always (sees itself as) innocent**
rage proceeds as a state of innocence, a forward moving clearance, to become an agent of sheer delivery, to commit at will
innocence tries to remember ~ that which “remembers” has become foremost innocent. wants its members/phallus back
[rage components: innocence, forgetting, coldness]
--> impact without imprint (--we must always have an imprint of our impacts)
the text becomes existence itself (--> the monsterous consciousness of Hedayat's narrator in The Blind Owl)
every object, event, or image, is synthesiz[...]
(433)[...notes/sanaan full text.txt]%58.6[...]pposite sex wants from them)
2. persecutory توبیخی (--> under intensive evaluative scrutiny)
3. litigious دعوایی (--> conspiracy)
4. exalted متعالی (--> grandeur)
*attribution error: social perceivers has to overattribute lack of trustworthiness to others
*overperception of causal linking: paranoid perceiver has to interpret others’ action in a disproportional self-referential way ==> they are the target of others’ thoughts and actions
*conspiracy: paranoid perceiver has to overattribute social coherence and coordination to others’ actions
from dysphoric to euphoric self-consciousness
the direct link(?) between socioeconomic status and development of paranoia
(physically:) high blood pressure & hardening of the arterial walls (& drug abuse) ==> decline in brain circulation ==> paranoid reaction
still paranoia has a better prognosis (تشخيص قبلى) than schizophrenia
(paranoia is a limited schizophrenia --> we should open up our paranoiac relating onto the schizophrenic, which is much more interesting)
state of deafness --> paranoia
•in Freud: paranoia --> patient's infantile relation to his father
•for Cameron: one cannot take the role assigned to him by the society ==> hypothetical relationships with other --> paranoia
•Bose: break between the ego and its object, a bond of identity
•Otto Rank: myth of the birth of the hero --> world appears as a whole, or womb (a cosmological projection)
•Lacan: foreclosure, Verwerfung (=/= repression [==> neurosis]): the exclusion of the father, (the fundamental signifier of the Name-of-the-Father is the object of foreclosure) ==> a hole in the symbolic order --but--> sooner or later foreclosed Name-of-the-Father reappears in the real and the subject is unable to assimilate it : *collision with the inassimilable signifier* ==> entry into psychosis ~=> delusion ~-> paranoia
(Heidegger + Manning + Alex's register of good thinking: “doing philosophy is better than knowing philosophy” ...)
[*]'to do philosophy’ --> imaginary register --> knowledge of the ego*
[*]'to know philosophy’ --> symbolic register --> knowledge of the subject*
(in Lacan) connaissance (Knowledge) belongs to the imaginary register =/= savoir (knowing) belongs to the symbolic register (--> you can track down the egocentrism of the philosopher:)
[*]connaissance (Knowledge)-->{self-knowledge of the subject in the imaginary order. based on misrecognition, a fantasy of self-mastery and unity, constitutive of the ego. it has the same structure as paranoia (involving the delusion of absolute knowledge and mastery)}
=/=
[*]savoir (knowing)-->{articulation of signifiers in the subject's symbolic universe, the signifying chain}
i use (sometimes associative) speech in collective resea[...]
(434)[...notes/sanaan full text.txt]%59.1[...]
نوشتم باد، آنچه دید.
...از بهر حق عداوت کرد(ن)
غیب --> غریب --> غرایب --> عجایب --> نامه
نفاق =/=؟ contradiction
| |
(در خود) (split)
...................................
amoral, amorphous or polymorphous
to reside under the mark of ambiguity
[to be careful with the figure of trickster -->] trickster represents an archetype of transformation (rebirth?) and a symbol of life, [with] humor, irony (and self-irony), as well as the confrontation between the comic and the tragic --> situates the trickster between the *world's balance and unbalance*
(migration or) migrant: (~= fugitive:) individuals who are reborn existentially precisely through the act of the escape, in order to trick their persecutors ==> survive
[=/= the juggler: Nicolas]
Mohaghegh's proposal: *to lie our way into the lie*
-how and where is my unreal located in my work on bestiaries?
past --> forsaken ancients
outside --> time of disappearance
seduction: immersion in style
our guardian: the thief
(learning from Mohaghegh and Cinderella to be/operate for each other) between:
orchestrator (influence, innovation, experimentation --> laboratory)
partner (equivalence, benefit, reciprocity --> alliance)
slave (captivity, labor, devotion, service, worship --> bondage)
--or--> l.a.b. stands for: laboratory, alliance, bondage {bondage should be part of every (artistic or knowledge-intensive) practice}
the question/problem of: incompatibility of past and present, there and here
object of event or journey (expedition, venture,)
story of the “archive of...” : collection of savored differences
the unreal is not always imaginative or speculative
it is sometimes:
a drive (suffering, passion,)
a password (encryption)
a device (machine, guide,)
accidental and chosen
the character’s wisdom, impulse, cunning, courage (endangerment), innocence (purity), violence (rage, atrocity)
intelligence: diabolical perception
...................................
(to achieve) the perfect secret: a secret that when revealed remains a secret (a riddle, a puzzle ~= monster: confrontation of the raw unnamable)
future liar --> to resurrect (in the form of fable or rumor):
•fake archive (=/= real witness)
•buried forged artifacts in some gamble
•
--> future out of sync (hyperbolic commons) ==> (an aesthetic of) temporal deviation [=/= messianic time of revolution, historical time of modernity, chronological time of capitalism,] --> (the task of) **thinking untimely**:
•forgetting
•erasure
•recreative<[...]
(435)[...notes/sanaan full text.txt]%60[...]r />
(when you get hurt -->) body: “Honey, I’m home, I am your home.”
your body fighting for you
healing without cure
illness --Avital--> essentially related to the experience of injustice ~= your Geworfenheit
• illness visits you at will and does what it wants to your body (stinging surfaces you didn’t know you had)
•illness gives access to the devotional mode of surrender (abandoning to itself something other than the self)
•illness brings with it an alternative system of ecstasy and meaning
•*illness: an inescapable condition of being*
-
(Dostoevsky's Myshkin) suffers a sacred illness
[your?] heritage -->
backed up by literature
backed up by philosophy
claimed by mythology
*epilepsy* (has a place in the history of thought) --> the Idiot's illness
•between psyche & soma
•between the *theory of trauma* (which focuses the history of the subject) & the *theory of fantasy* (which refers to transference and countertransference)
•the only illness to have its own mythological figure -->
•madness
•visionary excess
herald of epilepsy: Hercules, Buddha, Alexander the Great, Julius Caesar, Napoléon, Lord Byron, Pascal, Van Gogh, Dostoevsky, etc.
foolishness
drunkards
maniacs
the pathologically resentful
the envious
a rapist
a crowd of cheaters
classic neurotics
subjects of delusional rantings
subjects of criminal intent
conscious =/= unconscious =/= drive
contract to his illness
manipulations of care
the sick often find someone who is even sicker to take care of (<-- the case with the Prince)
(according to Nancy -->) literature has always tried to produce the body (which philosophy suppresses)
[...]
(436)[...notes/sanaan full text.txt]%60.9[...] by *illness* bears a memory trace of the *sacred* (+ finitude of all bodies)
“God is dead = God no longer has a body” ==Nancy==> bodies (bereft of trickle-down symbolicity) will have to be:
•pumped up
•prosthetically amplified
•steroid-enhanced
•“built”
•buffed
•bionically ensured
•drugged
•“medicated”
•cloned
•remade
==> the technobody or replicant will be made to substitute for the lost body of the divine trait
last night he dreamed of (apocalypse technological dominion:) spread of the railroad and the distribution of connectors installed by new technologies as instigators of the unsacrificeable...
(in literature) apocalypse = vehicle (a technological momentum)
the unnamed God has vanished together with this unnameable thing...
Myshkin’s illness still binds him to the sacred --> this body retains and persists in making sense, the illness continues to produce sense
...poverty, hunger, deportation, torture, deprivation, ugliness, horror --> bodies sacrificed to nothing
[*]sacrifice: a body's passage to a limit where it becomes the body of a community
(after Christ -->) body is nothing but a wound =/= illness
(when it persists) pain ==> I'm not well, I'm in trouble, therefore I am.
jouissance: a pain that succeeds <-- a place where being, utterly exposed, is external to itself
[*]body: surplus of objectivity
our body acts as a traumatic place (that causes a series of failures)
(idiot's seizure) epilepsy
Then suddenly something seemed torn asunder before him; his soul was flooded with intense inner light. The moment lasted perhaps half a second, yet he clearly and consciously remembered the beginning, the first sound of the fearful scream which broke of itself from his breast and which he could not have checked by any effort. Then his consciousness was instantly extinguished and complete darkness followed.
(going to fetal position)
seizure: an enactment of a wish to return to the womb
epilepsy --Sutterman--> sadomasochistic phantasms that feature the self as murdered child
breaking a prized vase
delivering rants in place of conversation
Dostoevsky's idiot:
•repugnant
•uncanny
•a kind of Bataillean reversal (at bottom is unmistakably Christian)
•provokes love
according to Dostoevsky: *idiot ==provoke==> love*
Faust had reported that two souls inhabit his body [==> switching body types] {--> two sick bodies} (hallucinated + internalized)
1. the ailing body --> you can get rid off with drugs (dealt with Mephistopheles)
2. the abandoned body --> inglorious corpse
body doubles reflecting on[...]
(437)[...notes/sanaan full text.txt]%61[...]ty
(after Christ -->) body is nothing but a wound =/= illness
(when it persists) pain ==> I'm not well, I'm in trouble, therefore I am.
jouissance: a pain that succeeds <-- a place where being, utterly exposed, is external to itself
[*]body: surplus of objectivity
our body acts as a traumatic place (that causes a series of failures)
(idiot's seizure) epilepsy
Then suddenly something seemed torn asunder before him; his soul was flooded with intense inner light. The moment lasted perhaps half a second, yet he clearly and consciously remembered the beginning, the first sound of the fearful scream which broke of itself from his breast and which he could not have checked by any effort. Then his consciousness was instantly extinguished and complete darkness followed.
(going to fetal position)
seizure: an enactment of a wish to return to the womb
epilepsy --Sutterman--> sadomasochistic phantasms that feature the self as murdered child
breaking a prized vase
delivering rants in place of conversation
Dostoevsky's idiot:
•repugnant
•uncanny
•a kind of Bataillean reversal (at bottom is unmistakably Christian)
•provokes love
according to Dostoevsky: *idiot ==provoke==> love*
Faust had reported that two souls inhabit his body [==> switching body types] {--> two sick bodies} (hallucinated + internalized)
1. the ailing body --> you can get rid off with drugs (dealt with Mephistopheles)
2. the abandoned body --> inglorious corpse
body doubles reflecting one another (---> go to mirror)
Avital --✕--> movements [such] as Positive Action, Positive Choices, and the marks of similar tags of empowerment that issue from the hope that we know what we’re doing, that we can take charge and act up and affirm our bodies, our selves, that we can now stop being victims and relinquish passivity.
torturer <--> healer
...................................
شطح shath: literary technique (san'at adabi صنعت ادبی)
(jCzF0RD-a_M)
shath: contradictory speech (kofr + iman)
del-bari (dressing up and going out[?]) =/= gush be harf kasi dadan (listening)
گوش به حرف کسی دادن =/= دلبری
خجسته khojaste: thinking all the time that everyone is saying hello to you
Hafez = connected pockets of meaning =/= Ferdosi's organized pockets of meaning =/= bestiary's listed pockets of meaning
...................................
indian ocean diaspora
indian ocean slave trade ==> atlantic slave trade and the new-world diaspora
Lee --> influence of African and afro-iranian people on other iranians and on persian society and culture
Ziba [...]
(438)[...notes/sanaan full text.txt]%61[...]l was flooded with intense inner light. The moment lasted perhaps half a second, yet he clearly and consciously remembered the beginning, the first sound of the fearful scream which broke of itself from his breast and which he could not have checked by any effort. Then his consciousness was instantly extinguished and complete darkness followed.
(going to fetal position)
seizure: an enactment of a wish to return to the womb
epilepsy --Sutterman--> sadomasochistic phantasms that feature the self as murdered child
breaking a prized vase
delivering rants in place of conversation
Dostoevsky's idiot:
•repugnant
•uncanny
•a kind of Bataillean reversal (at bottom is unmistakably Christian)
•provokes love
according to Dostoevsky: *idiot ==provoke==> love*
Faust had reported that two souls inhabit his body [==> switching body types] {--> two sick bodies} (hallucinated + internalized)
1. the ailing body --> you can get rid off with drugs (dealt with Mephistopheles)
2. the abandoned body --> inglorious corpse
body doubles reflecting one another (---> go to mirror)
Avital --✕--> movements [such] as Positive Action, Positive Choices, and the marks of similar tags of empowerment that issue from the hope that we know what we’re doing, that we can take charge and act up and affirm our bodies, our selves, that we can now stop being victims and relinquish passivity.
torturer <--> healer
...................................
شطح shath: literary technique (san'at adabi صنعت ادبی)
(jCzF0RD-a_M)
shath: contradictory speech (kofr + iman)
del-bari (dressing up and going out[?]) =/= gush be harf kasi dadan (listening)
گوش به حرف کسی دادن =/= دلبری
خجسته khojaste: thinking all the time that everyone is saying hello to you
Hafez = connected pockets of meaning =/= Ferdosi's organized pockets of meaning =/= bestiary's listed pockets of meaning
...................................
indian ocean diaspora
indian ocean slave trade ==> atlantic slave trade and the new-world diaspora
Lee --> influence of African and afro-iranian people on other iranians and on persian society and culture
Ziba Khanum (d. 1932 Yazd)
the life of one enslaved African woman who lived in iran
(recovering what can be recovered of their industrial lives)
iranian history --> issues of:
•race
•gender
•religion
•elite social and economic networks
•nature of slavery
•value of subaltern history
the idea of (academioc study of) history: study of structures, institutions, abstractions ==> generalizing categories (such as slavery, freedom, moderni[...]
(439)[...notes/sanaan full text.txt]%61[...]e is saying hello to you
Hafez = connected pockets of meaning =/= Ferdosi's organized pockets of meaning =/= bestiary's listed pockets of meaning
...................................
indian ocean diaspora
indian ocean slave trade ==> atlantic slave trade and the new-world diaspora
Lee --> influence of African and afro-iranian people on other iranians and on persian society and culture
Ziba Khanum (d. 1932 Yazd)
the life of one enslaved African woman who lived in iran
(recovering what can be recovered of their industrial lives)
iranian history --> issues of:
•race
•gender
•religion
•elite social and economic networks
•nature of slavery
•value of subaltern history
the idea of (academioc study of) history: study of structures, institutions, abstractions ==> generalizing categories (such as slavery, freedom, modernization, etc.) =/= (biographical turn) towards biography of one woman
****(biography ~~>) *personal experience* =/= (category of) slavery: an abstraction that bunches together and confuses historical instances of displacement, isolation, dependence, unfree labor****
(--Cinderella-->)
personal experience =/= displacement
personal experience =/= isolation
personal experience =/= dependence
personal experience =/= unfree labor
19th century iran (--> estimations:)
•one/two million slaves exported into persian gulf (to Bandar Abbas in iran) from east-african/indian-ocean trade
•two-thirds of the slaves were african woman and girls, almost always destined for residence in wealthy households (as domestic servants and concubines)
1868 census conducted in Tehran: 2.6% of the civilian population of the city was designates as african slaves and/or “household servants”
categories of slave/servant in shii iran:
•nokar نوکر male servantkh
•khedmatkar خدمتکار female servant
•kaniz siah کنیز سیاه female black slave/servant
•khajeh خواجه male black slave/servant
•gholam siah غلام سیاه male black slave/servant
issues of:
•race
•religion
•assimilation --> *enslaved africans were not given (arabic) muslim names, but were assigned persian names as part of the process of assimilation into persian households* [Dade: persian for nanny, nursemaid]
Ziba Khanum
she is remembered by her great-grandchildren as their earliest ancestor
her descendants relate different stories of her origin as part of family lore
she was purchased in Zanzibar, others suggest Mombasa (--> as commodities slaves were classified by country of origin: habashis were regarded as the most beautiful, intelligent, expensive slaves, followed by bamb[...]
(441)[...notes/sanaan full text.txt]%61.1[...]ve” and “free” to the lived experience of enslaved women in iran
(her legal status as a free woman had little consequence <-- she remained dependent of the family and lived in their household)
***limited value of “slave =/= free” --Lee--> when applied to the study of muslim world***
modern state ==> “slave =/= free” (presupposing a secular state that is able to guarantee the lives and properties of individuals who can claim its protection) }<-- societies that are constructed around the ideas of:
rights, citizenship, secular state =/=
| | |
kinship, belonging, religious authority, hierarchies of dependence (<-- middle east)
19th century iran --> there was no ideal within the society of freedom from relationships (of kinship, household, belonging, community solidarity, wealthy patron)--with--> implications of dependence, obedience, obligation
•any such freedom would have left an individual *isolated* and *vulnerable*
****
all enslaved persons (and akk other persons) in 19th century iran necessarily were *embedded in muslim households* and moved along a continuum of whatever situation of power, respect, wealth, independence they might be able to *negotiate*
#Cinderella
****
women --> at the margins of wealth and power --> slave women most especailly (they moved toward the center by:)
1. performed valuable domestic duties
2. became the master's regular sexual partner
3. bore the master child
the goal of most women (slave or not) om 19th century iran --> to negotiate the most respected position (within the family that they found themselves attached to) <-- **the defining factor was gender, rather than slavery**
for example Ziba Khanum's free life after the death of her master was determined by *gender* more than her previous *slave status* or by *perceptions of race*
babi movement in 1844 iran
baha'i teachings of detachment and resignation in the face of adversity
Ghulam Ali by the end of hi life was the largest landowner in the vity and extremely influential in politics and business affairs [he had three kaniz: Fezzeh (silver), Zaffaron (saffron), Shireen (sweet)]
...complete disappearance of the african diaspora in iran (!!??)
Lee: how Ziba Khanum's life be represented and understood?
Spivak forcefully and poignantly demonstrates the appropriation of subaltern voice of the british imperialist “civilizing mission” by indian nationalists and marxist theorists in support of revolutionary ideologies --> the absent and silent subaltern can be represented in support of any position at all
Spivak suggests that a history of subaltern people (individual or conceived as a class) cannot be written at all + should not be attempted
~/=
Eve Troutt Powell --> *the [...]
(442)[...notes/sanaan full text.txt]%61.2[...]ould afford slaves) <-- this heritage has never hardened into a clear ratial category within the society*
we must regard them as actors *even when we cannot see their choices*
...................................
childhood Elias chap1
[*]childhood: idealized romantic construct, with denied legal rights, reflection of adults about themselves:
•nostalgia for an individual and collective past
•
=/= children vacillate between innocence & awareness, morality & immorality, cruelty & kindness, foolishness & wisdom, , , **children act as sophisticated consumers**
--Elias--> ***children make emotional, political, consumerist choices***
how adults construct childhood --> ***aesthetic social imagination***
how adults imagine children (in idealized forms ==> evocation of emotions) ==> give meaning to (individual and) collective realities
childhood --> worry + obligation =/= adulthood --> ease + freedom
(my childhood is sometimes remembered by me so different than of my friends --> makes the universal media objects specifically precious: cartoons that were watched by us across border and time ---> go to Sina's Children's Media Watch List childrensmedia.net)
imagine children -->
•nature of emotions
•relationship to religion
•relationship to society
◦articulation of attitude towards society
•constructing concept of:
◦individual
◦community
◦nation
◦gender
◦age
Elias's notion of emotion --> a broad category to index concepts of morally, ethics, politics, aspirational acts,
(everything depends on the ways we remember our [emotional experience of] childhood)
(memory = salad of) fragments of memory + emotions from our experience + emotions experienced by others + what we have been told by others about our childhood
common theory --> age between two and eleven children are most sensitive to external factors ==> most vulnerable to advertising
*age seven*
children are increasingly controlled by symbolic relationships and images (+ make judgment about things)
*under five*
{human characters ~?/= animated characters}--> belief in imaginary characters and monsters, management of emotions
*age two*
(end of) two --> children begin pretending (until age of five)
*over four*
idiosyncratic system of thinking about causality (extraordinary plays larger role than adults)
create and identify emotions in visual images
fantasizing =/= fantastical thinking
(for children) wishing = mental + magical + it exists in relatio to skill [---> go to Cinderella, waiting]
Elias's study o[...]
(443)[...notes/sanaan full text.txt]%61.4[...]/>
◦age
Elias's notion of emotion --> a broad category to index concepts of morally, ethics, politics, aspirational acts,
(everything depends on the ways we remember our [emotional experience of] childhood)
(memory = salad of) fragments of memory + emotions from our experience + emotions experienced by others + what we have been told by others about our childhood
common theory --> age between two and eleven children are most sensitive to external factors ==> most vulnerable to advertising
*age seven*
children are increasingly controlled by symbolic relationships and images (+ make judgment about things)
*under five*
{human characters ~?/= animated characters}--> belief in imaginary characters and monsters, management of emotions
*age two*
(end of) two --> children begin pretending (until age of five)
*over four*
idiosyncratic system of thinking about causality (extraordinary plays larger role than adults)
create and identify emotions in visual images
fantasizing =/= fantastical thinking
(for children) wishing = mental + magical + it exists in relatio to skill [---> go to Cinderella, waiting]
Elias's study of children images (visual material featuring children) in Persianate cultures (turkey, pakistan, iran) --> (role of) ***childhood/children = location of enacted emotion***
childhood + religion + visual culture <-- implementation of ideology in society
turkey, pakistan, iran:
•strongly ideological (like other states)
•multiethnic
•shaped by encounter with colonial empire
•strategic (=/= cultural) engagement with (west) global powers
•belief in the existence of charismatic religious authority
•belief in barkat برکت
Iran special relation to *religious visual art*
(Elias's) aesthetic: social imagination, creating reaction without words (= showing)
=/= telling
=/= nonutilitarian form of contemplation of art
=/= cognitive
Western mid 18th century philosophy ==> “aesthetics”
lower cognitive faculties
experience of sensate body
how the world strikes the body
emotional and affective response
modern aesthetics --> contemplation of beauty (superior to idleness and boredom <-- some sort of failure of moral vigilance)
“art = description of beauty”
==> Kant: aesthetics = sublime beauty (=/= quotidien)
}--> (fable of) the idea that **beauty engenders virtue** --> the beauty must be formal
(social system --> people) interacting with visual objects
making consumer choices [--(is not always)-->] interacting with visual objects in ways that further ideological formations
[...]
(444)[...notes/sanaan full text.txt]%61.4[...]ranscendent + ineffable غیر قابل توصیف) =/= cataphatic (immanent + experiential)
unstable & somatic ways we respond to (and seek out) everyday images
evocative & powerful (<--Sina-- nonartisitic images)
(art or not art) ***aesthetic response***
[*]children's media: aesthetic social imagination
(moral components of:)
cruelty, hurt, disgust, disdain
kindness, happiness, admiration, love
physical, material, somatic relation to the ethereal, metaphysical, intellectual
(?how can we) confidently treat “images = sources of socioculturel information”
(from) Islamic culture --to--> cultures associated with isalm
strong opposition to representational religious art <-- modern Islamic societies --> unproblematic accepting of representational religious materials intended for children
didactic islamic visual media:
•(Kuwait) the 99 --> heroes for each name of the God
•(Pakistan, India, Afghanistan) burqa avenger --> burqa clad superhero against a corrupt view of traditional religion, using veil as costume
•(Pakistan) Ferozsons publisher
•Uysal press
•Timas press (Cem Kiziltug)
•
age-graded sequences of children's religious books --> progressively decreasing use of images
questions (> Elias:)
•are there culturally specific ways of seeing --answer--> yes
•does religion requires its own categories for understanding visuality and sensory systems? --> *religion is a problematic category* <== inherently unstable {religion referring simultaneously to systematic ideological systems, atomized and multivalent beliefs, range of individual and cultural practices}--> constant flux + relative to each other =/= religion: discrete phenomena
•scholars who argue for a transcendental quality to religion
•Durkheim + Weber --> religious = behavioral
•Otto --> location of religion: a fascinating incomprehensible force outside of the human person
•Eliade --> essential unity of the religious (~= commensurate human behavior)
•Elias --> manifestation of belief and ideology in visual written emotive forms --functionalist--> [*]religion = visual art
visual material --serve-->
•aesthetic
•generator of meaning
•generator of affirmation شعاری
•icon
•talisman
•objects imbued with religious function
•token of aspiration
•instrument of aspiration (or other emotions)
•explicit reminder (of good behavior)
•gesture towards a better future : wish images
•
seeing = embodied act (---> go to Gossip Girl)
•(individuals make complicated interpretive choices concerning) what to look at & what they have seen
•*we feel throu[...]
(445)[...notes/sanaan full text.txt]%61.5[...]ritten as progress reports on findings in ongoing research* --> article)
}--> this makes it dangerous for humanity scholars to take advantage of scientific research
[*]emotion
cognitive psychology --> humanistic + social-scientific theories of emotions --promoting--> (fables of)
•universal basic emotions: happiness, anger, disgust, fear, sadness, surprise [--> regardless what these terms might be in other languages other than english, or even if there are equivalent concepts]
•emotions do not occur in language but are physically manifested in the face [--> micro-expression in business negotiations]
•(the fable of) artworks can convey emotions accurately and reliably across time and culture [---> go to the fable of *unmediated response* + emotional appeal of “great art"]
•distinguish the essential from the optional, to capture the invariant, to break complex concepts into maximally simple ones [conceptual primes + lexicogrammatical universals] (<-- Wierzbicka's NSM)
=/=
•emotion --> Joseph leDoux 1996
•emotion --> Klaus Scherer 1979
•affects --> Deleuze and Guattari 1980
•perasaan hati --> indonasia 1980
•affect --> Massumi 2002
•emozioni --> Cesare Lombroso 1976
social constructivism approach:
•emotional experience is not precultural but preeminently cultural --> Lutz
anthropological approach l:
•metaphors/words for different emotions --Kovecses--> individuals choose to conceptualize their emotions differently within the constraints impressed on them by in universal physiology {*force: the primary emotional metaphor*}
•body-based constructivism
(William Reddy >) emotive: (for example saying “i am happy.”) performative (effects change) + constative (describes the world)
•emotive utterance --> getting through of something nonverbal into verbal --> failure of representation --> a person
}--Elias-->
•logocentric concept of emotive <-- comes from speech act theory (there is no evidence that thinking and saying out loud “i am happy” have the same effects, or forcing one self to smile)
•there is no reason to consider one action more or less descriptive than performative than the other [--Sina--> my whole work has been about arguing the performativity of descriptive acts, there are no descriptions that do not generate emotions]
•lack of methodological distinction between (anthropological) fieldwork [: subject is changed by the presence of researcher] =/= historical research
•problem of synchrony in “emotive” <-- ignoring memory, aspiration (on the list of the emotional actor)
emotional states can be evoked or avoided(?)
conditions can be manipulated with the goal of shaping emotions in the future
emotion and its affects
•emotion --> medicated and susta[...]
(446)[...notes/sanaan full text.txt]%61.8[...]*]sense: obvious knowledge [--> awareness of right & wrong] (=/= cognitive or learned knowledge) --> ***meaning-making through sense ~= ideology***
(Reddy) emotion: range of loosely connected thought material --> when activated it exceeds attention's capacity to translate it to action/talk
(emotive:) emotional regime: how public emotional acts and *emotional standards* [---> go to soup opera integrating emotional ecosystem] help to shape the lives of individuals
affect: explain (historical) events that elude (political, economical) explanation
*emotion exists in its expression and description* (spoken, written, bodily enacted, visually represented, etc.)
...emotion of “i am scared” in an early modern persian miniature painting
in premodern texts
emotion is more prescriptive: how it should be enacted and experienced (=/= descriptive) emotion are evoked:
1. through teleologically constructed sensory regime
2. through reflective/contemplative practices
•kindi --> how colors and combinations could elicit specific emotions
•haytham --> visual factors that make up beauty
•farabi --> impact of musical notes on human mood
•button Christian texts --> specific ways in which a worshipper was expected to react upon seeing an icon of relic (crying, rolling on the ground, rubbing, caressing, etc.)
◦biruni --> if uneducated Muslims were presented with a picture of prophet or ka'ba, their not in looking at the thing would bring them to kiss the picture or rub their cheeks against it and to roll themselves in the first before it
Leys's shame =/= guilt
guilt:
1. mimetic: victim identifies with the aggressor + accepts the situation by not distinguishing belief =/= behavior }--> *guilt*
2. antimimetic: victim identifies with fellow victims + might imitate the aggressor only as a survival mechanism ==> preserve a sense of self + keep the atrocities external to herself ==> ‘victim =/= perpetrator’ that can be held in memory without losing one's sense of self and victimhood }--> (awareness of being observed by others in one's abject state of victimhood ==>) *shame*
Leys --> (problem of shift from guilt to) shame: deprives one from agency and responsibility
=/= muslim-majority society (use of shame in critical ways)
**performative ~=/& constructed nature of emotions**
-in my youth in iran (middle class) the context of singing together آواز in small gatherings was a context of expressing emotions within groups (a form of *networked living*) that give voice to specific emotion (grief, sadness, love, heartache, etc.)
[i always felt outside of it]
public expression of feelings --associate--> weakness & sexuality
==> everyday life denial of emotions (of jealou[...]
(447)[...notes/sanaan full text.txt]%62.1[...]an becoming for the jinn)
allowing himself to be a multiplicity
“Our faith had become weak and our obligatory worship was suffering.”
is Sulayman (the jinn) then the arc of a certain line of flight for Maryam?
friendship between a human (little sunni girl) and a nonhuman (jinn) [<-- enabled & nurtured by the possibilities of malevolence + generosity] ==> movement within a field of negativity ==Naveeda==> a means of gaining voice
artificiality of need in the everyday --> this view eclipses what is at stake in the everyday life, what jeopardized it internally and externally
...................................
*the formation of selves within contemporary Muslim societies:
(A) existence of multiple selves within an individual, which is context-dependent and intersubjective. the individual may espouse different self-representations at different moments, these are not viewed as inconsistent to the illusion of wholeness (Ewing 1997)
(B) the subject acts on herself in such a way as to make the norm constitute her as pious self. this is a self that is generated through its particular emergence from and interpenetration with, the norm. (Mahmood 2001)
(C) the self as the realm of presubjective possibilities. in Deleuze words “impersonal and pre-individual singularities” exists within a plane of immanence. “far from being individual or personal, singularities preside (take over and govern) over the genesis of individuals and persons; they are distributed in a ‘potential’ which admits neither Self not I, but which produces them by actualizing or realizing itself, although the figures of this actualization do not at all resemble the realized potential.” the actualizations are in link with his plane of immanence. (Deleuze 1990)
a given individual moves between these qualities without necessarily morphing into entirely different selves --> ***difference internal to being***
(that ‘difference’ is internal to being)
to betray the immediate norm (of this society) (to ensure a continued relationship with them)
but i am already moving to my next self
*ethics of listening
(1) gestures as cultural text (Clifford Geertz)
(2) codes to crack the regulative mechanisms of a society (Pierre Bourdieu)
(3) how thinking proceeds apace with gestures, how gestures gather thought, sounded and unsounded, and how voice is incorporative [tending to incorporate or include things] of these gestures
(Heidegger shows)
metaphysical relation: think ==> speech
(only when one speaks, does he think--not the other way around)
temporality of memory
(...it took them two years to remember to tell me this)
possession: is to be struck by any number[...]
(448)[...notes/note jinn.txt]%62.5[...]
(B) the subject acts on herself in such a way as to make the norm constitute her as pious self. this is a self that is generated through its particular emergence from and interpenetration with, the norm. (Mahmood 2001)
(C) the self as the realm of presubjective possibilities. in Deleuze words “impersonal and pre-individual singularities” exists within a plane of immanence. “far from being individual or personal, singularities preside (take over and govern) over the genesis of individuals and persons; they are distributed in a ‘potential’ which admits neither Self not I, but which produces them by actualizing or realizing itself, although the figures of this actualization do not at all resemble the realized potential.” the actualizations are in link with his plane of immanence. (Deleuze 1990)
a given individual moves between these qualities without necessarily morphing into entirely different selves --> ***difference internal to being***
(that ‘difference’ is internal to being)
to betray the immediate norm (of this society) (to ensure a continued relationship with them)
but i am already moving to my next self
*ethics of listening
(1) gestures as cultural text (Clifford Geertz)
(2) codes to crack the regulative mechanisms of a society (Pierre Bourdieu)
(3) how thinking proceeds apace with gestures, how gestures gather thought, sounded and unsounded, and how voice is incorporative [tending to incorporate or include things] of these gestures
(Heidegger shows)
metaphysical relation: think ==> speech
(only when one speaks, does he think--not the other way around)
temporality of memory
(...it took them two years to remember to tell me this)
possession: is to be struck by any number of somatic illnesses or psychic effects of mysterious origins (Bown 1993)
mythopoetic (registers of Qur'an)
mythopoetic registers of everyday life
Jinn can trick the humans into looking at a copy of them (and then change form or into formlessness)
the copies of time-honored practice of embodying and transmitting the islamic tradition is now haunted by *modern anxieties*
Asb-e Imam-Hossein
it is in islamic tradition that being a muslim entails keeping up the illusory nature of everyday life while also participating in it. (not excessive withdrawal nor excessive attachment)
[why isis breaks this?]
...................................
[✕] technologies of the “here and now”
[✕] semiotic-tech of “elsewheres”
}-->
(separated in the past, *ontological difference*, a fiction) in West: (--> that is why Latour anthropologizes modernism)
*[...]
(449)[...notes/note jinn.txt]%62.5[...]c” of the state, Foucault's governmentality --> contemporary anthropology of the state, we examine varying pictures of state incapacity
•requirements: willingness to engage challenging concepts and texts, weekly online comment, class presentations and participation
•aims: a final essay: to make a coherent argument drawing on anthropological and theoretical literatures on state power
•axis: i work with Singh: that “there is no one correct answer we hope that students will come away with a better sense of the paradoxical coordinates of power such as violence and welfare, central to the making and unmaking of global modernity”
•reading: we will gradually build up towards the more difficult texts and ideas.
•note: You will not necessarily receive a better grade for any external research or new information you bring in but on how well you relate to the texts and ideas we have discussed in class. two student presentations. often a quieter, more considered response will be more highly valued.
[Singh seeks to signal] a wider range of forces (of which “repression” sarkub سرکوب would be one) and forms of contract (modes of give and take that are not exactly captured by the idea of “compassion” rahm رحم) [=/= VOA or BBC's dangerous notion of “informing” iranians’ political awareness]
-these two forms exist as potential tendencies of power, two forms among others that **power over life may take**
*tendencies* are not static or ahistorical [- Foad's “tendencies” (to destiny)] --> tendencies may morph and take new shapes --> they can also turn toxic when they are disappointed --> we oscillate from redemption to catastrophe =/= [this is the kind of political act/project we need:] “with Mitra and Varuna (~ region of structural-potential tendencies) we are not giving up hope, but the project becomes more specific: to track the particular degrees of force (many of which may be morally objectionable) and the modes of contract that are available in a polity” -Singh
...gestured to tendencies of thought
@iranian friends
to inhabit Mitra and Varuna is to not give up all political hopes and criticism (=/= dialectical political logic ==> a final purifying battle [~ Mehdi's totall earthquake offering a “higher” synthesis to his Tehran in a destructive scenario])
*** the locus of disappointment (& hope) [for iranian] ***
a concept can:
•shift or reverse the locus of our hopes and disappointments
•gives us coordinates along which to pay closer attention
nondialectical thought =/= law of noncontradiction : you are either for or against (Islam, state, ...)
a kind of life-force that an older generation of social science would have called “agency”:
“she is fearless and has an amazing ability to bring people together”, i was drawn to the vitality that she embody --> Si[...]
(450)[...notes/note jinn.txt]%62.8[...]the face of massive human suffering?
-manufacture of pain
-theology of suffering
the discovery of the event, as a question for anthropology, is precisely that: *event exceeds structure*
(exess ==> reimagining the networks that compose our lives)
Veena --> Bhopal industrial disaster: neither social relations nor locally available knowledge were sufficient to apprehend the event. it is at this point that people had to actively search for new knowledge, for new kinds of social actors that might help them address the question of what was happening to their bodies --> they had to reconstruct social relations to include the existence of international legal systems and governmental bureaucracies in their image of society***
toxic potency (==> difference, collective violence [such as the partition of India and Pakistan =/=], stable violence [such as a village caste dispute],,,)
poles of life and death that separates different kinds of collective violence --> the sexual and reproductive violence witnessed in the Partition connot be understood by taking social relations as model
(Veena)
...distance that arises out of forms of proximity
Veena 3 books:
•Structure and Cognition --> illuminates certain recurring patterns
•Critical Event --> paints a kind of national lanscape
•Life and Words --> turn to an art of an anthropological portraiture
...healing properties of the everyday
...everyday life generates its own forms of toxicity
(Singh's) art of portraiture
of individuals, of milieu,
*singularity (of a portraiture) may express something both local and global*
Veena --> how would we conceptualize the moments of potentially violent uncertainty?
-Benjamin: invocations of the uncanny
-Derrida: the spectral
-Veena: eventedness of the everyday (--> skepticism)
Cavell (on Hollywood cinema and other sites where the drama of separation and union is played out) --> how philosophers have typically focused on skepticism [longstanding western philosophical question and doubt about existence] with respect to material objects and the external world
...existence of the finite neighbour (seemingly known other) --> may become unknowable
--> *Veena discovers the concept of skepticism for anthropology (as a discipline centrally concerned with the varying conditions of human relatedness and otherness)*
[i have been trying dicover skepticism unsystematically in artistic practices those that have strong concerns of social justice and suffering, but i never named it as such. @Hoda, Xiri's emphasis on the threatening nature of liminality (demand for equality or freedom) =/= **to take the possibility of unsettlement or chaos as founding concern**]
--> skepticism (may) suggests a differnt route[...]
(451)[...notes/note jinn.txt]%63.6[...]rnmental bureaucracies in their image of society***
toxic potency (==> difference, collective violence [such as the partition of India and Pakistan =/=], stable violence [such as a village caste dispute],,,)
poles of life and death that separates different kinds of collective violence --> the sexual and reproductive violence witnessed in the Partition connot be understood by taking social relations as model
(Veena)
...distance that arises out of forms of proximity
Veena 3 books:
•Structure and Cognition --> illuminates certain recurring patterns
•Critical Event --> paints a kind of national lanscape
•Life and Words --> turn to an art of an anthropological portraiture
...healing properties of the everyday
...everyday life generates its own forms of toxicity
(Singh's) art of portraiture
of individuals, of milieu,
*singularity (of a portraiture) may express something both local and global*
Veena --> how would we conceptualize the moments of potentially violent uncertainty?
-Benjamin: invocations of the uncanny
-Derrida: the spectral
-Veena: eventedness of the everyday (--> skepticism)
Cavell (on Hollywood cinema and other sites where the drama of separation and union is played out) --> how philosophers have typically focused on skepticism [longstanding western philosophical question and doubt about existence] with respect to material objects and the external world
...existence of the finite neighbour (seemingly known other) --> may become unknowable
--> *Veena discovers the concept of skepticism for anthropology (as a discipline centrally concerned with the varying conditions of human relatedness and otherness)*
[i have been trying dicover skepticism unsystematically in artistic practices those that have strong concerns of social justice and suffering, but i never named it as such. @Hoda, Xiri's emphasis on the threatening nature of liminality (demand for equality or freedom) =/= **to take the possibility of unsettlement or chaos as founding concern**]
--> skepticism (may) suggests a differnt route of inquiry
(Veena -2007:) “the intimacy between skepticism and the ordinary is revealed in the present work on several sites, as in the panic rumors that circulate and produce the picture of the other as phantasmal from whom all human subjectivity has been evacuated, or when violence in the register of literary is seen as transfiguring life into something else, call it a form of death, or of making oneself, as it were, into a ghost”
[violence ==> ghosts]
skeptical problematic --> shifting potency of words : energies that words may gather, and the ways these energies may give or deny life
speech =/= voice
==> ***silence is not necessarily life-denying[...]
(453)[...notes/note jinn.txt]%63.6[...] prince and philosopher Dara Shukoh (1615-1659)
--Ganeri--> hospitality towards texts and ideas?
*for an intellectual tradition to have the ability to show hospitality to an intellectual stranger*
-Shakry
what does it mean to think through psychoanalysis and islam together, not as a “problem,” but as a creative encounter of ethical engagement?
-how arabic intellectual world showed profound hospitality to Freudian thought
-how iranians showed profound hospitality to western philosophies --witness--> self-confident and enriching ethical encounter with a foreign system of knowledge
گورکانی pre-colonial mughal empire, inheritor of long and unbroken traditions of islamic and indic thought, (from a place of power, privilege, integration) welcomed the upanishads into dialogue with the conceptual world of tasavof
economic, military, and discursive powers of European imperialism ==> epistemological and ontological havoc they wreak on muslim forms of life
•to move back and forth between al-Ghazali (1058-1111) and Freud (1856-1939) <-- without any sense of swimming against the *gushing streams of empty homogeneous time*
•bringing the upanishads, from several hundred years BCE, into conversation with the Quran <-- unconstrained by the *teleology of linear historical time*
--> (my lecture-performances: being) inhabited a world of multiple temporalities {=/= teleology ==> linear time of progress, moving ever forward--teleology of time is central to modernity & question of the self}
many post-colonial projects shares that sense of a break from the past, which must now be recovered --✕--> sense of rupture and alienation was not (and is not) the only way in which the colonized responded to the colonizer
Shakry --> *plenitude of time and the persistence of traditions* + productive conceptual dialogue (~= ajayeb studies)
•to engage with the ethico-philosophical questions
intellectual and religious elite across the colonial Middle East and South Asia lived within a plenitude of time in which Freud and Ibn Arabi, separated by centuries, could productively speak to each other unconstrained by the borders of “tradition” and “modernity,” “religious” and “secular”
(Shakry > Anand)
...................................
(Mufti > Weber:) inescapability of calculation and instrumental rationality in a capitalist society ==> fundamental transformation of religious belief and practice in the transition to the modern social order
•“steel-hard shell” (stahlhartes Gehäuse), “iron cage” --provides--> range of possibilities for social action and social imagination
***modern intellectualist form of romantic irrationalism*** [in contemporary art within Europe --> #fables of: novelty, innovation, departure]
redemption from the rationalism and intel[...]
(454)[...notes/note jinn.txt]%64.2[...]e ruled by changeable moods, lunatism = a form of sleep-walking by moonlight or possessed by demon]
reddish
orange
gold
yellow
white
the moon changes its course frequently because it is not able to master the cold
when moon light...
upon moon lands...
out of reach moon was an object of pure observation =/= Moghana’s moon
scorching missiles of Helios
allurement
cheerfulness
harmlessness
Lucretius on the nature of things
look upward yonder at the bright clear sky
and what it holds
the moon, the radiance of the splendour-sun
moon-dwellers
icaromenippus Lucian’s satire about the moon lamenting the lack of imagination of ancient astronomers
trans-lunar celestial spheres
great intellectual abstraction is necessary to explain the appearances in the sky
Plato creates an image if completely harmonious world structure which makes circular rotating movements by means of spindles
Aristotle’s design gave a mechanical explanation for celestial phenomena (both terrestrial & astral physics)
Copernicus (+ Kepler + Galilei) ==> anthropocentric view of the world (=/= catholics church)
ibn Heisam --> visible light originates only from the moon
moonlight to be studies
ketab al manazir
size of the angle of deflection is so small that moonlight cannot be explained as sunlight
in 1609 Galilei’s telescope had 20x magnification
(moon’s) traces and spots
rough and full cavities and prominences
“let us not thing it an offence to suppose that she is earth and that for this which appears to be her face, just as our earth has certain great guilds, so that earth yawns with great depths and clefs which contain water or murky air, the interior of these the light of the sun doe not plump or even touch but it fails and the reflection which it send back here is discontinuous”
moon and the face of the observer
“there are people who believe that they are seeing a mirror image of the oceans on earth, and others say they are the traces of the mountains and mountain ranges of our earth; there are also people who believe that what they see is a figure that has been cut out of the reflecting rays that fall upon the earth”
optical homogeneity of the regions of the moon
ibn Heisam --> the color of the body has the effect of darkening the light
*color is a result of density*
“you will not find any color without density, because a body that s extremely transparent is not dense and therefor it has no color. for this reason we maintain that the color of a body can be equated with its density”
[...]
(455)[...notes/note jinn.txt]%64.4[...]ht every star glowed
no matter what its magnitude, the stream that flowed from it looked calm and holy
not twinkling
no scintillation
no nictitation
disturbed their pure and lambent gleam
...................................
night dreams (after WIELS's exhibition)
starting with the story of the jinn studying origin of species --> bestiaries
mix of reports from Hedayat'neyrangestan + Shamlu's ketab kuche + Marzolph's topology of persian folklore iranian stories + ajayeb stories --to--> ?
...................................
jin lamp
tree
scared face
book Skala:
royal fairy tales
baba jaga kostliva noha / bony legs
the first worm
death skeleton afraid of itself, of its own image
self-reflective
you are following, while being followed, and the one who follows you is being followed...
>
pop-up book
•endless doors (on top of each other)
•rotation: https://vm.tiktok.com/ZMR4VTo8s/
•rotation: https://vm.tiktok.com/ZMR4Vp8Yb/
•https://vm.tiktok.com/ZMR4Vw7qk/
•https://vm.tiktok.com/ZMR4VttgH/
•moon https://vm.tiktok.com/ZMR4VV2CC/
•Philippines --> aesthetics of poverty [culture of material poverty --> poverty as scenic design and working philosophy] (==> the imperative to eliminate nonessentials =/= my philosophy)
•Iran --> aesthetics of ?
•(?what is) Instagram or TikTok people's appreciation of beauty =/= aesthetics of poverty's coupling expression with survival and change
the idea that becoming sensitive to the aesthetic qualities of local materials ==> increasing one's power of expression
theater director = aesthetic coordinator = sensitivity + selectivity
scenography in artistic research
my early interest in stage design {~ use of backdrops in capturing the essence of a play or story --> a way to *establish setting* [=/= scene] --> sense of (not necessarily authentic) history, calling for the patina of history} ==> my recent scenic paintings --present--> *visual stream of consciousness* ~= diorama ~= to capture the essence of a practice interest optic episteme (--> establish a setting to get caught lured)
(in my work: assumption of)
symbolic use of visual elements --> collective consciousness + revitalized forms ==> vision of a larger culture : capturing a gestalt = everyone can understand
Shake, Rattle and Roll
romance, light sex, and comedy segments---laced in horror
(Tolentino)
horror genre
==> big young stars performing non-iconic roles
~= (analogue of [collective]) anxiety (of nation?) : making-do processes and mechanisms of ordinary people + imperative of profit and state formation
--> how (mis[...]
(456)[...notes/note jinn.txt]%64.6[...]h
my early interest in stage design {~ use of backdrops in capturing the essence of a play or story --> a way to *establish setting* [=/= scene] --> sense of (not necessarily authentic) history, calling for the patina of history} ==> my recent scenic paintings --present--> *visual stream of consciousness* ~= diorama ~= to capture the essence of a practice interest optic episteme (--> establish a setting to get caught lured)
(in my work: assumption of)
symbolic use of visual elements --> collective consciousness + revitalized forms ==> vision of a larger culture : capturing a gestalt = everyone can understand
Shake, Rattle and Roll
romance, light sex, and comedy segments---laced in horror
(Tolentino)
horror genre
==> big young stars performing non-iconic roles
~= (analogue of [collective]) anxiety (of nation?) : making-do processes and mechanisms of ordinary people + imperative of profit and state formation
--> how (mis)governance get to be represented + how citizenry is enforced and embodied (at the ground level)
Philippines: from Marcos dictatorship --to--> neoliberalism: privatized, deregulated, commercialized, marketized public services
•Crane using psychoanalytical tropes --> horror = everyday terror
[*]horror: excessive communication
•Creed using trope of monstrous-feminine --> horror = gestalten deeds in adjection and castration
•Lim --> *horror = temporal critique* {fantastic local horror =/= historical time, supernaturalism, occult modes of thinking encoded in fantastic narratives}
[Bergson > Lim > Tolentino:] horror --> heterogeneous temporality, heteroglossia: multiple tongues, to disengage in certain (nation) formations
horrific real
translation of historical terror in filmic horror
historical real + filmic mobilization --render--> real as porous & artificial
horror --Tolentino--> transhistorical (transgressional) continuity of the project of desire & pleasure
--> masochistic viewing experience + trajectory of critique
(during Marcos order in Philippines -->) horror genre talks about the popular dialectics of the known & unknown, moral & immoral, inclusion & exclusion, defeat & triumph, struggle & redemption, normal & abnormal, reality & alternative realities, religious & secular
•horror provides a cultural trope for the imagination of the nation
anxious state in horror films --represent--> anxious state in ... (nation-formation, citizenship, etc.) --> irony: (the anxious state) it is not what it is
----> [*]viewing: a sadomasochistic act [you know it is frightful (or garbage) yet enjoy viewing (in KHM we called it hate-watching)] --> pervers pleasure ==> individual and social categories to remain constantly in a flux
intensification of anxiety ~=> car[...]
(458)[...notes/note jinn.txt]%64.7[...]iewing experience + trajectory of critique
(during Marcos order in Philippines -->) horror genre talks about the popular dialectics of the known & unknown, moral & immoral, inclusion & exclusion, defeat & triumph, struggle & redemption, normal & abnormal, reality & alternative realities, religious & secular
•horror provides a cultural trope for the imagination of the nation
anxious state in horror films --represent--> anxious state in ... (nation-formation, citizenship, etc.) --> irony: (the anxious state) it is not what it is
----> [*]viewing: a sadomasochistic act [you know it is frightful (or garbage) yet enjoy viewing (in KHM we called it hate-watching)] --> pervers pleasure ==> individual and social categories to remain constantly in a flux
intensification of anxiety ~=> carnavalesque moment of drawing pleasure
(in the film) history of a chosen local
logic of absence --> prohibitive history of violence + excess
ritual of horrific foregrounding
scene + coherence of meaning
*horror is performative : it needs to be restaged in order to be evocative of meaning*
sexualization of women integral to the genre of horror [aimed at its male audience, similar to Charmed]:
•sexy female leading role (in love triangle)
•man --> representing evil and underworld
•man --> representing true love (engaged in a battle for love + choice of the young woman, sexualized in the male contest)
•female viacera sucker --> female creatures need to show hidden skin [popular sex-oriented star --to--> female monstrous figure --allow--> display of prohibited body parts + heteronormative desire]
(female star rendered both strong and weak)
1. exposing and defying the horror figure (first)
2. embodying the horrific abject subject (second)
in the narrative of horror
•the moral forthrightness that makes the female subject survive, endure, move on
•they are punished but never totally obliterated into the horror scene
internalization of fear ==>? domestication =? maintaining the status quo in community fronts --Foucault--> docile ==> productive for state formation
(the survivor never fully survives and triumphs over the adversaries of the) horror scene --> open-endedness of the closure = of knowing + of being abjected
(libidinal drive in) citizenship claims in nation-formations ~= (libidinal drive in) continuing performative of the horror subject
}--> one is constitutes through but never thoroughly in power relations
white sexy female star + horror + social melodrama (= Charmed)
orally told tales of female violence
miscegenation
desire for liminal female sexuality
necrophilia
female haunting
heterosexual desire
nostalgia for truth[...]
(460)[...notes/note jinn.txt]%64.7[...]ove + choice of the young woman, sexualized in the male contest)
•female viacera sucker --> female creatures need to show hidden skin [popular sex-oriented star --to--> female monstrous figure --allow--> display of prohibited body parts + heteronormative desire]
(female star rendered both strong and weak)
1. exposing and defying the horror figure (first)
2. embodying the horrific abject subject (second)
in the narrative of horror
•the moral forthrightness that makes the female subject survive, endure, move on
•they are punished but never totally obliterated into the horror scene
internalization of fear ==>? domestication =? maintaining the status quo in community fronts --Foucault--> docile ==> productive for state formation
(the survivor never fully survives and triumphs over the adversaries of the) horror scene --> open-endedness of the closure = of knowing + of being abjected
(libidinal drive in) citizenship claims in nation-formations ~= (libidinal drive in) continuing performative of the horror subject
}--> one is constitutes through but never thoroughly in power relations
white sexy female star + horror + social melodrama (= Charmed)
orally told tales of female violence
miscegenation
desire for liminal female sexuality
necrophilia
female haunting
heterosexual desire
nostalgia for truth
==provide==> template for cultural idiomatic imagination
historical experience --> futile & enunciated through the orality of retelling (+ being capable of retelling)
historical justice has not been served in actual social reality ==> the horror scene bears the constant threat and possibility of repeating itself on the future
...................................
#idea
namaz gestures as alchemical ruse to open portals, kill enemi enemies, transmute objects, and other specs
...................................
Naveeda chapter 1 mosque
mosque =/= shell for prayers
•monumental structures built by the state
old mosque: part of complex devoted to
•learning
•dispensing justice
•channeling charity
oft repeated statement: Pakistan is a mosque [~= one has to learn to inhabit this place, aquire the right etiquette in sharing it] (--> what it means to be Muslim in Pakistan)
•a place of assembly?
•a sacred place?
qabza, ghabze قبضه, violent seizure, forcible possession
(depending on who you ask -->) Pakistan under ghabze by:
•the state
•venal religious figures
•unscrupulous lay muslims
•sectarian groups
•
“narratives of loss --> investment on self-betterment* (+ bettering of one's community) ~= striving
emergence of[...]
(461)[...notes/note jinn.txt]%64.8[...]
human-God copartnership --imply--> advancement of the self as the object of striving {the self arcs towards God and partners with God in order to advance}==> change in the world
“the finite ego must be distinct, though not isolated, from the infinite”
(Iqbal)
Iqbal's striving:
•the end of one's striving is one's *next self*
•nonprogressive: one's next self could lay ahead, alongside of one, or in one's past
•not to part with their finitude too quickly (no fana dar hagh)
Iqbal's pholosophy -->? aesthetics of the self (~ creation of personality)
--(preoccupied with)--> *muslims crafting and tethering their subjectivity to the commentary world*
Iqbal's self-seeking individuals : actualize qualities attribited to God [(impersonal qualities:) majesty, beauty, grace] (to the best of one's ability) --Naveeda--> (individual impersonality) ***individuality marked by a certain impersonality*** : the more impersonal the qualify that is manifested the more unique one is
=/= [*]modern identity : right-bearing citizen in nation-state, a subject distinguished by the peculiarities of his or her own way of life or point of view or a specific interiority
#integration
=/= Cinderella's (aim and process of) individuation --Sina--> impersonal individuality
[Cinderella's shekayat شکایت]
Iqbal's nonintuitive pairings (=/= contradictions):
•experimentation / convection
•fidelity to one's past / seeking one's future
•prophetic guidance / human freedom
•reason / revelation
•teleology / open future
•duration / transcendence
•freedom / finitude
•individuality / impersonality
<-- elements are drawn to each other, mutual attraction (that does not detract from the plenitude of each)
(Sir Sayyid:) “religion = revelation + reason” --Iqbal--> affirmative picture of existence after revelation had ceased
Muslim thinking in need of biological renewal ==Iqbal==> revolutionary Muslim thinking
}--> a theory of human perception + intelligence + their place within the larger picture of natural evolution
-in order ot make islam political they have to reject the supernatural (miracles, keramat, etc.) ---> go to Corbin's critique
*striving to overcome the (so-called) sickness of modernity* --> (now in Europe artists want to become -->) *physician of moral community* (hakim al umat)
habits of Allah
•miracle
•
Iqbal --> the question is not of evidence (whether miracles did not did not happen), rather: whether belief in miracles is usefully to a community : miracles ==> intensify sense of supernatural ==> hold together --> society with *ideal nationality* (not territorial nationality)
}--Naveeda--> (Iqbal is saying t[...]
(462)[...notes/note jinn.txt]%65.1[...]rn identity : right-bearing citizen in nation-state, a subject distinguished by the peculiarities of his or her own way of life or point of view or a specific interiority
#integration
=/= Cinderella's (aim and process of) individuation --Sina--> impersonal individuality
[Cinderella's shekayat شکایت]
Iqbal's nonintuitive pairings (=/= contradictions):
•experimentation / convection
•fidelity to one's past / seeking one's future
•prophetic guidance / human freedom
•reason / revelation
•teleology / open future
•duration / transcendence
•freedom / finitude
•individuality / impersonality
<-- elements are drawn to each other, mutual attraction (that does not detract from the plenitude of each)
(Sir Sayyid:) “religion = revelation + reason” --Iqbal--> affirmative picture of existence after revelation had ceased
Muslim thinking in need of biological renewal ==Iqbal==> revolutionary Muslim thinking
}--> a theory of human perception + intelligence + their place within the larger picture of natural evolution
-in order ot make islam political they have to reject the supernatural (miracles, keramat, etc.) ---> go to Corbin's critique
*striving to overcome the (so-called) sickness of modernity* --> (now in Europe artists want to become -->) *physician of moral community* (hakim al umat)
habits of Allah
•miracle
•
Iqbal --> the question is not of evidence (whether miracles did not did not happen), rather: whether belief in miracles is usefully to a community : miracles ==> intensify sense of supernatural ==> hold together --> society with *ideal nationality* (not territorial nationality)
}--Naveeda--> (Iqbal is saying that) just as Muslims needed to understand the capaciousness of nature (to be able to engage and value human striving), so too did they need to accord existence to the supernatural <-- quality of striving
Maududi's picture of aspiration
modern Muslim citizenry <--Maududi-- should be created by the state (the idea that state must mould every aspect of human life on consonance with its moral norms and program of social reform ==> *true Islam =/= muslim Islam*
~= Islam is perfect, muslims not
•Asad --> muslim self-transformation (self-directed changed) ==> perfect form of islam
•Maududi --> (Muslims who know themselves to be weak by constitution -->) one erect a state to install change in oneself ==> perfect form of islam
•Iqbal --> striving: individuation without individuality ~= potentiel without concrete ~= experimentation on self
producing the concrete environment within something to make it available to X : enabling =/= entailing
...................................
Naveeda chapte[...]
(464)[...notes/note jinn.txt]%65.2[...] should be created by the state (the idea that state must mould every aspect of human life on consonance with its moral norms and program of social reform ==> *true Islam =/= muslim Islam*
~= Islam is perfect, muslims not
•Asad --> muslim self-transformation (self-directed changed) ==> perfect form of islam
•Maududi --> (Muslims who know themselves to be weak by constitution -->) one erect a state to install change in oneself ==> perfect form of islam
•Iqbal --> striving: individuation without individuality ~= potentiel without concrete ~= experimentation on self
producing the concrete environment within something to make it available to X : enabling =/= entailing
...................................
Naveeda chapter 3 law
Naveeda:
•mosque = site of striving
•law = state's efforts at striving (and inflecting muslim aspiration) [=/= law: site of colonial codification and ossification]
>
Foucault --> (when the state asks you for) registration: disinterested bureaucratic procedure = state's securing its authority
~/= Derrida --> law = a horizon of aspiration through a register of justice
munir report
semitic theory of state (Jewish, Christian, or Islamic): the object of human life is to prepare ourselves for the next life --> strive for human conduct which ensure for a person better status in the next world
*state --> act upon Muslim bodies to secure their afterlife* (by means of prayers and good work)
}--> define a Muslim:
1. identify the material body upon which am Islamic state is compelled to act (to ensure its afterlife)
2. to protect non-Muslims from the state
3. to protect the state from non-Muslims (kofar)
(for me there is a big difference between:)
•islam: achievement of the Arabian nomads (that make the musulman of today live in the past)
•isla•islam: a tradition of intellectual imagination of those who were conquered
Pakistan 1972 constitution --(for the purpose of the constitution of the law)--> non-muslim: a person who does not believe in the absolute and unqualified finality of prophethood of Muhammad, the last of the prophets or claims to be a prophet, in any sense of the word or of any description whatsoever, after Muhammad or recognizes such a claimant as a prophet or a religious reformer
something akin to copyright (trademark law) --> disable non-Muslims from encroaching upon Muslim rights over their tradition (undertaking muslim modes of worship: use of honorific titles and modes of address specific to the prophetic community, building mosques, calling azan, citing from Quran or hadis, etc.)
khatam anbia --> khatm: seal --> aspects of Islam as sealed off and exclusive to muslims
(Pakistan supprim court's affective legal feedback loop) copy[...]
(465)[...notes/note jinn.txt]%65.2[...]es within the transcriptions of the state and in public culture --> **excavating the resources (that this way of being Muslim) give to itself to reflect upon and evaluate (--> renew its inheritance of Islam)
•approaching history from the perspective of plenitude
•approaching history from the perspective of lack
(upsurge of excitement accompanying the creation of Pakistan --Smith--> a tendency [=/= social movement for example reform or piety with identifiable advocacies and trajectories] called) [*]aspiration: sustaining the striving towards an ideal final form (a state, society, self, etc.) =/= achieving
the aspiration of making Pakistan --> to aspire an islamic state ~~Smith--> muslim way of saying that Pakistan should build for itself a good society
--Naveeda--> demand for a state = demand for a society ~= demand for a self
how to read Pakistan's historical records shaped by the *aspiration to strive as Muslims*?
to effect experimentation <==
•disputation (jadal)
•argument (bahs)
•disputation (monazereh)
•debate + polemic
•building mosques
•
tradition and ethics of debate and disputation
Carl Schmitt --> political theology
*politics discovers its modernity by repressing the theological foundations of its concept and practice*
theology was always about worldly politics <--> religious transcendence }==> run analysis both ways:
•transcendental coming into play (in some instances)
•worldly life coming into play (in some instances) [immanent quality]
--Singh--> self-making & self-perfecting
}--Naveeda--> religious argumentation : expressive of ongoing striving
**one works on oneself by revisiting and reinhabiting theological conundrums (through words and practice)** [same in artists as well?]
perceived eagerness for debate among lay muslims --> (anxiety over) disputation ==>
•indulgence in abstract thinking
•undermine the tenacity of individual faith
•reduce the hold of the daily obligations of ritual worship
•lead to a diminishing attachment to worldly life or stakes in the social
Veena, Cavell > skepticism:
•philosophical efforts at securing one's knowledge of the world unmediated by sense experience (<-- classical)
•human disappointment with our earthly condition of being distinct and separate from others (<-- social)
•efforts to secure unmediated knowledge of others (<-- social)
•
[Veena (giving historicity and ethnigraphic precision)-->] skepticism ==>
•renders other vulnerable to suspicion
•unsettle social relations
•produce the conditions of possibility for suffering and violence
skepticism <--> aspirati[...]
(466)[...notes/note jinn.txt]%65.4[...]disputation (jadal)
•argument (bahs)
•disputation (monazereh)
•debate + polemic
•building mosques
•
tradition and ethics of debate and disputation
Carl Schmitt --> political theology
*politics discovers its modernity by repressing the theological foundations of its concept and practice*
theology was always about worldly politics <--> religious transcendence }==> run analysis both ways:
•transcendental coming into play (in some instances)
•worldly life coming into play (in some instances) [immanent quality]
--Singh--> self-making & self-perfecting
}--Naveeda--> religious argumentation : expressive of ongoing striving
**one works on oneself by revisiting and reinhabiting theological conundrums (through words and practice)** [same in artists as well?]
perceived eagerness for debate among lay muslims --> (anxiety over) disputation ==>
•indulgence in abstract thinking
•undermine the tenacity of individual faith
•reduce the hold of the daily obligations of ritual worship
•lead to a diminishing attachment to worldly life or stakes in the social
Veena, Cavell > skepticism:
•philosophical efforts at securing one's knowledge of the world unmediated by sense experience (<-- classical)
•human disappointment with our earthly condition of being distinct and separate from others (<-- social)
•efforts to secure unmediated knowledge of others (<-- social)
•
[Veena (giving historicity and ethnigraphic precision)-->] skepticism ==>
•renders other vulnerable to suspicion
•unsettle social relations
•produce the conditions of possibility for suffering and violence
skepticism <--> aspiration
aspiration =/= clear vision of ends
Pakistan:
•idemtifies itself as an ideological state (Islam) [==Naveeda==> (the possibility of) some experimentation within its apparatus : ***articulation and dispersal of ideology is not linear or cumulative*** it flows in directions other than from the top down]
•inherits the colonial administrative structure + imperatives of government (postcolonial state)
(Sina -->) to be ideological about X : driven to ascertain and adjudicate the others relation to X
(certainly as an achievement)
in islamic ideological states (like Pakistan and Iran) you are allowed to experiment on what is it to be a Muslim
(+ skepticism with respect to those who strive)
•skepticism transforms into an *impersonal force* (that can emerge anywhere and strike anyone) [<-- disembodied aspect of skepticism]
discourse of spiritual diagnosis
(takes place through an evaluation of one's physiology)
Deleuze's sympto[...]
(467)[...notes/note jinn.txt]%65.4[...]eeda shiwsyin her research a single worshiper's choice of striving: relay upon a jinn for guidance on better ways to be a Muslim
*striving --> put collectivity (for example family) in jeopardy*
*@apass
...................................
(state pronouncements of) correct way to [?how to] *attach to the prophet*
becoming a knowledgeable religious disputant
Naveeda > Iqbal > the weary self that could not be roused to piety by religious zeal strikes a posture as much of resignation to sin by a nonpracticing Muslim as of a certain pride of withholding oneself from conformism.
--> of one goes to prayer in a mosque it is by one's own choice
...to dismiss differences = the political expression of the petit bourgeoisie
Iqbal's disapproval of guidance --variance--> (Sahib) seeking guidance from a jinn for pious pursuits
singularity of Sahib's efforts at improving himself as a Muslim --> (Iqbalian aspiration) posture of the nonconformist
state's fears that the milieu was pervaded by non-Muslim others posting as Muslims --jinn--> [made vivid] *skeptical experience of everyday life as a place of illusion and trance* (---> go to my work on Relaxing Horror Tales for Children and Adults)
bedat بدعت
accretion of customs in the form of innovation
jinn
-what nature of influences jinn introduce into human lives?
•library of religious commentary
•prophetic tales
•magicians’ manuals
•folklore
•ethnography
•
--> characterization of jinn
human ~= jinm --> endowed with passion, rational faculties, responsibility for their actions, etc. they eat, grow, procreate, die
constantly evolving relationship between humans and jinns
from pre-islamic --to--> Islamic
both good & bad ascribed to jinn's constitution --to--> to be much more unequivocally associated with evil
the little mischievous nafs نفس that make up a self --> Muslim interiority (projects?)
...in the belief of jinns:
•complex arrangement of cultural memory
•political strategy
•mental illness
•individual subjectivity
•
--✕--> *Naveeda taking the existence of jinn for granted ==> (her effort) to learn more about the family that adopted them and their efforts at striving*
*taking the existence of X for granted ==to==> learn about the people who adopted X*
“Muslim children - how bring them up?” vol 3
(in Islam) child: bring without aghl عقل + ability to communicate with divine beings, without sin
--> always under the threat of being easily led astray
eight-year-old Maryam
-attuned to ways in which this world and the jinn world were mirrored and intertwined
-would l[...]
(468)[...notes/note jinn.txt]%65.6[...]is are caught in someone else's game
•growing unfamiliarity of Pakistan
(charges of)
sinfulness
sexual voraciousness
cunning
gluttony
political ambition
worthlessness
corruption
self-destruction
--> continuous efforts to set the mulla outside of oneself (=/= everyday familiarity with the ulama)
***negative stories and cartoons --express--> various degrees of skeptical orientation to the world***
jokes --(descriptive density)--> full expression to skepticism
--{also in Iran}--> making (mulla) grotesquely other ==> inconcevable to imagine any points of relatedness (to mulla)
•scatological jokes
•reworking of official rhetoric for ludic effect
•exaggerated performance of power
}--Mbembe--> “relationship of conviviality with the realm of official power”
vulgarity ==long-term==> *zombification of official figures* (robbed of their humanity --> they cannot be apprehended except through their caricatures)
...................................
to loosen some terms carefully: memory, form, order,
[The arts of memory- Comparative perspectives on a mental artifact. Revised and updated by the author Carlo Severi. Translated by Matthew Carey - Severi - HAU- Journal of Ethnographic Theory]
memory as a domain of social life
archive
“order” constitutes a principle to engender other forms of knowledge
totem poles, simply records the different circumstances that marked a particular social group, were comprised of organized series
occupied with the transmission of ‘names’, but necessarily, paralleled by a form of logical power, implies sequential ordering of different forms of knowledge.
the “art of memory” applies different types of relationships or archival techniques that are not limited to mere numerical calculation: mnemonic, iconographic, and logical techniques.
provide a convincing account of the complex process of ordering
in a measured rigorous way...
what characterizes the system
development of taxonomic principle
system endowed with a high degree of logical power
the idea of pure quantity, based on decimal numbers applicable to wide range of categories: people, objects, units of time or space, etc.
an “art of memory” possessed of rudimentary form of visual salience and an extremely complex ordering of representable knowledge
what matters are system's logical implications and not its visual manifestations
salience
(colors, shapes of knots, folds)
the qualitative categories (meant to be named)
(finding) the organizing principles
p[...]
(469)[...notes/khmarchive.txt]%66[...]ersonal recollections and perverse databases, digital collections
is khm’s archive a state sponsored memorialization, monuments of a consistent history? (that assumes a sublime ending?)
the immemorial (in memorial)
have a strong philosophy of technology with this project
there is never merely a technological question, always already ontological
who wants to remember, solidify, and memorialize?
and for whom?
building a technological temple of memory, khm aesthetic narrative of its own history?
(first there is one big account of property that all these fragmented histories of numerous people who worked in khm are singed under one signature, of khm)
should we disavow any notion of “spirit” in khm?
we must agree that khm's render of its own history is pure aesthetic what so ever.
we must remain committed to the experimental, when dealing with archival domains in the school of media art where experimentation was in its original conception and foundational roots (as Zielinski expresses in one interview: “+25 KHM: Siegfried Zielinski” https://www.youtube.com/watch?v=S3JQ3aTwu2s)
arte
DAS KURZFILM-MAGAZIN
KURZSCHLUSS
Siegfried Zielinski im Interview
http://cinema.arte.tv/de/artikel/siegfried-zielinski-im-interview
hybrid objects?
is the logistic characteristic of digital data inconsistent with the hybrid objects of art?
Forms of thought, from what Lévi-Strauss called the “systematization [of] what is immediately presented to the senses,”
(Jakobson)
transmutation: cognition involved by the form of translation
data ontology
what is the point of view of rationality in this for us?
(what is the point of view in witchcraft? knowledge is a performative recipe)
what is the point in point of view?
...................................
(Jorge Luis Borges - ‘Funes the Memorious’ in ‘Labyrinths: selected stories & other writings’ 1964)
in Borges story, Funes, the character unable to forget is incapable of the concept of ‘general’
solitary and lucid spectator of [...] an intolerably precise world
not capable of thought
in order to sleep, he had to imagine a direction he would turn his face, made of homogeneous darkness
“To think is to forget differences, generalize, make abstractions.”
Borges ‘homogeneous darkness’ is what we as forgetful immortals afraid of to turn to?
maybe the directions we sleep into, orientation to the cosmos?!
...................................
is archive naturally and necessarily generated (out of regular form of activity)?
a (technologically implemented) beyond
the drive to animate an[...]
(472)[...notes/khmarchive.txt]%66.1[...]es =/=) “sense of pain” [an asset of the artist] ==establishes==> awareness of the existence of the body
processing is largely parallel, while, attention is largely serial
disciplines of the modern subject
(in artistic work the unsolved issue remians:) technniques for/of the external control
...................................
[*] which spaciotemporal vectors are embeded in the archive, as a modern feeling of arrow that thrusts forward differentiating past from the future, “archaic” from the “advanced”?
[*] archive produces a “yesterday”
a dangerous arrow of time that is constituted and announced
-how do we attend the histories of implication and attachment?
futurity [aghebat عاقبت, (even) akherat اخرت], the promis of the archive
...................................
trauma: that which it won't tell its story =/= total recall
how can history tell?
history, a compensatory device?
...................................
gist
جان کلام
مراد
[Geoffrey Bowker]
http://www.ics.uci.edu/~gbowker/forget.html
Grand Historiographer, Sima Qin (1994 [ca 100BC]), writing of the burning of the books in 213BC, notes that the Chief Minister adviced the emperor that: Aall who possess literature such as the Songs, the Documents, and the sayings of the hundred schools should get rid of it without penalty. If they have not got rid of it a full thirty days after the order has reached them, they should be branded and sent to do forced labor on the walls. there should be exemption for books concerned with medicine, pharmacy, divination by tortoise-shell and milfoil, the sowing of crops, and the planting of trees (31). In response to this, the Emperor ordered the famous burning of the books - to cite Qin: Athe First Emperor collected up and got rid of the Songs, the Documents, and the sayings of the hundred schools in order to make the people stupid and ensure that in all under Heaven there should be no rejection of the present by using the past. The clarification of laws and regulations and the settling of statutes and ordinances all stared with the First Emperor. He standardized documents.
(to think of) memory as a construction of the present
analyzing organizational memory
organizing analytical memory
memorizing organizational analysis
--> multifaceted stories open to interpretation =/= true/false facts
****remembering: an activity which carries with it its own context****
work on ajayeb and my ongoing commentary on archive and memory is part and parcel of the organizational theory
not to forget that:
•rediscovery is easier than remembering
•statistics --as--> filtering mechanism --as--> proactive forgetting
-[...]
(473)[...notes/khmarchive.txt]%66.5[...] working this in my pop-up book and hypertex? --> classification scheme of relevant events for my research)
*informational space is (sufficiently well) pre-structured ==> some things/details can be assumed or are dropped out of the representational space
-in my pop-up book i am encoding a kind of memory in an organizational file ==>? “potential memory” (~= possible future reconstructions) <-- rejecting the ways in which memory is structured in the organization named Iran, or Middle East, or Germany, or Europe,
needed for development of potential memory:
•(forms of) erasure of local context --> to some degree this is always done
•(forms of) classification system --> computerized, affectual, or materially textured categories
* construction is always reconstruction *
artificial memory (characteristic of the 16th century:) “a search for the perfectly proportioned image containing the ‘soul’ of the knowledge to be remembered” --to--> discovery of the right logical category ==> classifying the memorization the world scientifically
classification system ==> filter --> encoding (of information about the environment) ==> coherent framework = memory (Schachter, 1996)
Bowker > Matsuda > Edouard Claparede's experiment (1907) of having a stranger rush into the classroom, do something outrageous, and then have students describe what happened --> “that the past--even of a simple event--was less a record than a sort of taxonomy. Not perceptions, but categorization of familiar types was the major function of memory”
#bambi
pigeonholing of facts
how apass as an organizations is coding for artistic research within the framework of their memory systems?
“There is no room on the [filling] form to write an essay on race identity politics.”
do we need to develop and standardize my discipline-specific nomenclature (in our research microworld) in order to name without ambiguity? --> redefinition of disciplinary boundaries --> shaping of your work so that its future practice converges on potential memory
we murder, they note
they draw from their secret[s]
infrastructure-thinking: Ajayeb Network-Making Minimum Data Set
in ajayeb's literature the very information infrastructure itself (should let be or) is in flux ==> discourses make strange connections between themselves
-in ajayeb the infrastructure assumes the position of every node --> reworked in my #Rigs
“...we are afloat in a sea of multiple, fractured causalities each demanding their own classification systems--and their own apparatus of record collection.” (Bowker)
classification (systems): a warrant and a tool for forgetting, and operating the distribution of this forgetting (in space of scientific memory.)
it tells you what to forget (for example the religious and m[...]
(476)[...notes/khmarchive.txt]%66.7[...]mmunication across disciplines
•share data
•enable collaboration
(am i) representing the knowledge of my communities (?) -- what does that mean?
*routinization* (is that which is at stake in ontologies) --?--> *apprehension*: orientation to the informational organization of ones field
(to attend the routinizations and apprehensions in one's own practice --> ontology building)
•my routines of reading, highlighting, writing, idiosyncratic talks, feedbacks, questions, silences,
--> (attend to the) transformative consequences of learning and traversing routines --[+]--> the practice and material tools that accompany the reworking of them {knowledge in informational terms, fables, etc.}--> problematic of inter-operability
--> (and asking) how a (broader) community's interests are at stake with this? {to engage and enrol that community through what activities?} #microworld
(my routines:) with confidence deliberately working with:
•interrupting stories with stories
•partial connection (and its performance)
•moving arguments through by infecting them with other arguments (=/= dialectical)
•mobilizing (multidisciplinary) fields (=/= the imperative of knowing A, B, and C first before you do D)
•mobilizing citation apparatus --> that which gives sense to what enables this work --> deliberately having a conversation with ajayeb al makhlughat
•mobilizing anachronic apparatus --> mobilizing different timescales ==> mixing up what counts as “us” (=/= chronology [?==> belonging])
•remembering what one knows (and organizing, performing, reworking it)
•having stakes in rationality (i constantly criticize rationality, but as you can see, i am not at all throwing it out)
•omnivorous approach
•
wild facts amenable (تابع) to formal representation (formal modeling)
routine: practically enacted, having no existence outside its performance, embedded in the configuration of material resources that enable practical work
[#workshop fables] how, by traversing the routine, “knowledge” and “community” took on new meaning, as they were rearticulated in the different languages
uncertain activities of knowledge
(what i am learning in apass is that) modeling ontologies involves articulating knowledge in ways that sometimes appears alien to that domain community
[asking with Bowker:] for my ontology-building to appear representative, does my community itself have to learn the goals and language of my knowledge modeling? (the question i asked Sven, telling others ‘this or that is the language i am using.’) (i am using a language that is Harawayian, Ronellian, Sadrian)
______________
http://www.ics.uci.edu/~gbowker/actnet.html
...it is easy to get lost in Baudrillard's cool memorie[...]
(477)[...notes/khmarchive.txt]%66.9[...]◦
wild facts amenable (تابع) to formal representation (formal modeling)
routine: practically enacted, having no existence outside its performance, embedded in the configuration of material resources that enable practical work
[#workshop fables] how, by traversing the routine, “knowledge” and “community” took on new meaning, as they were rearticulated in the different languages
uncertain activities of knowledge
(what i am learning in apass is that) modeling ontologies involves articulating knowledge in ways that sometimes appears alien to that domain community
[asking with Bowker:] for my ontology-building to appear representative, does my community itself have to learn the goals and language of my knowledge modeling? (the question i asked Sven, telling others ‘this or that is the language i am using.’) (i am using a language that is Harawayian, Ronellian, Sadrian)
______________
http://www.ics.uci.edu/~gbowker/actnet.html
...it is easy to get lost in Baudrillard's cool memories of simulacra (1990)
at stake: day to day work of building classification system
things to learnd from actor-network approach: (Latour, Callon > Bowker)
•regimes of delegation
•centrality of mediation
•the position that nature and society are not causes but consequences of human scientific and tachnical work
--> “technoscientific societies are powerful precisely because they are so good at delegating and distributing; and that actor-network theory is well position to track and describe the work of delegation and distribution.”
fact is a consequence
(Dewey)
(in a way, my work and interest in ajayeb is about histories of standards in knowledge production, which, i argue, is key to all sorts of other productions) (& the politics of remembrance : the politics and philosophy of classifying certain textual/material activities such that they have a chance of being part of the cultural *potential* memory)-->{Olga, Hoda, Sana}
artists are using a lot of standards (of representations or materials)
(out of) control standards
-there is a huge amount of standards i am depending on in my hypertext
-international diplomacy depends on manufacturing and enforcement of standard vocabulary --> how much are we really in diplomatic businesses?
Google: “To organize the world's information and make it universally accessible and useful”
standards are often:
•making things work together
•enforced by legal bodies
•have their own (significant) inertia --> hard to change, and is not about the technically superior standards winning [DOS, VHS, A4, etc.]
standards --> *aspect of acting in the world* ==> classifications
what are (or have been) the behind the scenes, bo[...]
(478)[...notes/khmarchive.txt]%67[...]corruption of intimate relations and of memory }--([this] experience of corruption)--> takes the nature of being defrauded (روزگار فريبکار) of one's own form of life, one's family or one's inheritance***
(Naveeda Khan talking about river's point of view in Bangladesh, but her keywords are all relevant for Iran's landscape as well)
***the muslim responses to entropy*** ==?==> eschatology
}--> muslim majority regions are more embeded in the world that what we know from islam
سازش
limits of “adaptation”
a rapport ~ ربط تقریباً همگام
or orientation جهتگيرى
a looming future
“[how] politics and policies of climate change stand to shortchange the present and the past”
Naveeda Khan exploring the perception of climate change within everyday life
those who live on such formations --[powerful river waters, eroding, accreting, village politics, dynamics of individual lives,]
fret ترش کردن
مزروعى arable lands
thinking rivers:
to consider water as a ‘total social fact’, to think holistically about water [Caton & Orlove] =/= [Naveeda's] climate thinking --> that there is specificity that needs attending: rivers are major conduits هادى of ‘connectivity’ --> domain of localized interactions
-to take the river to convey local, embodied knowledge within the longer temporalities and emergent horizons (associated with climate change,) (new global urgencies produced by climate thinking)
a sufficient sense of the river
(Cavell < Naveeda's) there-ness of the river: “the rivers are a distinctive and significant locale at which human beings, though not only human beings, find their dwelling place.” Cavell responds thus, “The river poetizes the human being because, in providing *the unity of locality and journeying* it conceals and reveals Dasein's being and becoming ‘homely,’ homelike, I might say, homebound.”
in an analytical approach to examine separately [that is ‘to model']: narative actions and [-ian] images
Marks’ understanding of film as conveying the corporeality of objects
[*]milieu
a powerful concept with genealogy across a range of disciplines [physics, biology, geography, literature --> orienting our use of it]
•18th century: the fluid or ether in which physical bodies are immersed ==(that enable their)==> inter-dependence (#shena, shenavar?) --> milieu becomes universal
•19th century: as producing circumstances that changes needs [Lamarck] --> for Darwin milieu only produced change (at the level of the organism's phenotype)
•milieu rendered as complexes of elements whose actions mutually limit each other and in which the effects of c[...]
(479)[...notes/khmarchive.txt]%67.4[...]there-ness of the river: “the rivers are a distinctive and significant locale at which human beings, though not only human beings, find their dwelling place.” Cavell responds thus, “The river poetizes the human being because, in providing *the unity of locality and journeying* it conceals and reveals Dasein's being and becoming ‘homely,’ homelike, I might say, homebound.”
in an analytical approach to examine separately [that is ‘to model']: narative actions and [-ian] images
Marks’ understanding of film as conveying the corporeality of objects
[*]milieu
a powerful concept with genealogy across a range of disciplines [physics, biology, geography, literature --> orienting our use of it]
•18th century: the fluid or ether in which physical bodies are immersed ==(that enable their)==> inter-dependence (#shena, shenavar?) --> milieu becomes universal
•19th century: as producing circumstances that changes needs [Lamarck] --> for Darwin milieu only produced change (at the level of the organism's phenotype)
•milieu rendered as complexes of elements whose actions mutually limit each other and in which the effects of causes become causes in turn, modifying the causes that gave rise to them. (Canguilhem)
umwelt: organisms privilege certain stimuli and response, thus, suggesting to Canguilhem that it isn't merely ‘need’ mediating between organism and milieu (as in Lamarck's formulation) but a prior sense of values that evaluates certain signals as worthy of response over others
--> *the animal finds it simpler to do what it privileges* (Canguilhem 2008)
[*]sense: (from the biological and psychological point of view:) an appreciation of values in relation to a [*]need: (for the one who experuences and lives it:) an irreducible ==(thereby)==> absolute, system of reference
Naveeda's notion of river's point of view:
“...” while the inorganic, such as a river, lacks the building blocks of life in being produced through the action of geological forces, it too has norms and values that take statistical form or are found (in both sense of the word: discovered and originating) in moments of spontaneous action (---> go to Delanda#)
...village and kinship structures being flexible, there is a high value places on sexual normativity
absence of water --> human suffering --> the death of the river --> emergence of land as property
Naveeda examines 3 films:
•focus on corruption, melodramatic specificities of the film-scale, subtext of pain --> Titash Ekti Nodir Naam
•focus on entropy within the Padma river, *ambivalent expression over the necessity for migration that will undoubtedly be one of the strategies of adaptation for an ocean-facing country such as Bangladesh* --> Padma Nodir Majhi
•(film's anticipation of) how [...]
(482)[...notes/khmarchive.txt]%67.5[...]ves it:) an irreducible ==(thereby)==> absolute, system of reference
Naveeda's notion of river's point of view:
“...” while the inorganic, such as a river, lacks the building blocks of life in being produced through the action of geological forces, it too has norms and values that take statistical form or are found (in both sense of the word: discovered and originating) in moments of spontaneous action (---> go to Delanda#)
...village and kinship structures being flexible, there is a high value places on sexual normativity
absence of water --> human suffering --> the death of the river --> emergence of land as property
Naveeda examines 3 films:
•focus on corruption, melodramatic specificities of the film-scale, subtext of pain --> Titash Ekti Nodir Naam
•focus on entropy within the Padma river, *ambivalent expression over the necessity for migration that will undoubtedly be one of the strategies of adaptation for an ocean-facing country such as Bangladesh* --> Padma Nodir Majhi
•(film's anticipation of) how rumors and bad news come to unsettle existence, the rumor of climate change may do more to re-organize a social milieu than its actual binding reality --> Chitra Nodir Parey
*there is a “systematic undervaluation of involuntary loss of places and cultures [which] disguises real, experienced but subjective limits to adaptation [and integration*]” (Naveeda > Adger)
(people in interrelation to the Jamuns river...) what may be coming up or downstream or even overhead or below ground, that they are also involved in displacements in situ either because of floods or erosion --> continual throwing up of constitutive elements of social life into the air and their constant re-organization when they return to ground
the erosive tendencies of the river --> the slow movement in place or lateral shifts that lead people to just drop off the scene
(Naveeda: we are in a) landscape not just erosive of relations but also *productive of forgetting* --> adaptation in the present entails an ongoing corruption of memory [--> #Bowker, forms of erasure]***
(#stories of integration in Germany)
...................................
[pre-notes with Delanda's A Thousand Years of Nonlinear History]
what are word-forming resources in farsi?
(not to increase their prestige, rather, to problematize) reservoirs of expressive resources in ajayeb and tehran --> to challenge which international standard?
what are the definitive historical process that create uniform set of linguistic norms in iran?
in my work on ajayeb, also, perhaps i am offering a grammar to the empire---learning system thinking
dictionary --> formal codification of language
regardi[...]
(485)[...notes/khmarchive.txt]%67.5[...]e
(my favorite) specialized archival technology (~= memory practice): list*
synchronization in the 14th century, where information provided the ‘coin’ which allowed multiple endeavors--social and natural, along a (different) material substrate
...................................
idio + sync
-idio- (“private,” “one's own,” not capable of engaging in the public sphere, for Athenians: concerned exclusively with private (--> a natural state of ignorance that all persons are born into) (private soldier with no skills?) [~=? mast مست] =/= “polites” ~ police [~=? mohtaseb محتسب (--from--> احتساب, شمارنده, بشمارآورنده)])
-syn- (“with”)
کرم + حلیه
hile + karam
سجده شوریده
خام کن پخته تدبیرها
اول او اول بی ابتداست
آخر او آخر بیانتهاست<br />
کار فلک بود گره در گره
(expelled from the temple of science) the collector and the classifier --> to grosser objects that we can taste, touch, accumulate
the master of ceremonies to a cage of tigers
Bowker on Charles Lyell
Buckland: (generally speaking) all things on earth can be seen at once objects and archives:
•as objects: they function in the world
•as archives: they maintain traces of their own past
a rock:
•object of lithosphere
•document of its history (striation: past glaciation; strata: complex stories of deposition + radioactive isotopes; journy through the mantle; etc.)
earth: a variable legible palimpsest
(office procedures & computer programs are both) designed as *abstract machines*
-for ajayeb i designed an abstract machine called ajayeb.net to realize a seamless interchangeability betweeility between my artist/research procedures and computer programs
bootstrap: a simple system activating a more complicated system
(i have become hypersensitive to:) progressivist telling of the history of the earth =/= strangely synchronic world where there is no effective arrow of time
[*]synchronization: the work that it takes to bring the various bits of the world into a single archival framework*** (with their metaphors and strategies) ==permit==> cohabitation of discipliness --> **synchronization of the social and natural worlds to the same temporality**
(synchronization is always at work and is technologically determined)
--> conjuring of the social and natural world into forms that render themselves amenable to recording ==> (imperial records) archiving changes the world & creates a record of it --Derrida--> sequential & jussive (imperative)
+ scientific work epitomized the developement and rigorous application of[...]
(486)[...notes/khmarchive.txt]%68.3[...]on of current species and the imposition of stasis] : single law : (the fable of:) “perturbations and oscillations providing noise that true understanding would filter out”
fable of industry:
•how humanity had gone from being initially weak to currently king of nature : “industry = second nature”
•art submits to science
•industry recognizes science for its regulator
chaotic spacelike, lacking direction and granularity
working of childhood marked by staccato syncopation (=/= regular rhythms)
machine regularizes “man”: processes synchronizing him to industrial time
mechanical uniformity became the “natural” state of affairs
Facebook within the spirit of industry --> “under the [spirit of industry's] influence, people will begin by grouping themselves more naturally [...] people will come closer together, mass according to their real analogies and according to their real interests [...] the same ideas will circulate in all countries [...] uniformity of costumes [...] the same needs, a similar civilization, will develope everywhere [...] without confusion or violence, relations both as complex and as easy, as peaceful and as profitable as may be” -Charles Dunoyer
ufs (unidentified flying subject)
ufo
arguments about rates of change = about facts of change
eternal, unchanging present
train traveler looking out the window
a Newtonian world of abstract qualities size, shape, quanity, motion
==> space out of the window of a moving train: a new kind of geographical representation, abstract and regular
(a problem in management:) “time had conspired with capital to annihilate space
@Sana
[a ‘second nature’ being created] railway (+ telegraph) ==> commodification + communication
in our trip to Rivage with Marialena we were in terested in signs in the built landscape, the “second nature” in the nature of Rivage, which were “concrete embodiments of the environmental partitioning that made farming possible”
a heterogeneous collection of lived spaces and histories
a heterogeneous collection of lives and spaces
why translation must be a monopoly (according to railway):
you need centralized bureaucracy and effective monopoly in order to operate with efficiency [...] you could not have every train running on its own (loca) time ==> (Bahn railway map =) a representation that permit efficient operation --> *an absolute time and annihilated space*
(industrialization -->) railway/railroads --> basic accounting techniques used by American business enterprise (into the 20th century)
==> infrastructural technology: organizational form (accounting techniques, reports, etc.) synchronized with its own impact on th[...]
(487)[...notes/khmarchive.txt]%68.5[...]erms of continual steady change
Buchez --> science would be the agent that converged both human and natural history onto isomorphic time*** [fantasy of Star Trek]
symmetry between the past of the geological discipline and of the earth
[title]
Freud's penis
inscription of records onto skin
the changes humanity has brought are (not of physical but of a) moral nature
strange tale! --> it is the bestial part of humanity fitting into the economy of nature, whereas civilized humanity operates in a different dimension to nature ==> creating the temporary appearance of an anomaly in “nature's book”
[title]
*the time of the good record keeper*
time of God
sybarites (an urbanite addicted to luxury and pleasures of the senses)
sycophants (=/= a public informer)
incalculable, irrational past seems to Lyell full of noise and cacophony irregularity
memory ensconced in books (~ filtered memory, rational memory, part of the archive with its very clear point of origin in printing) freed us from instict and brutality [---> go to TED talk ‘big history’ by David Christian, fable of printed record and progress of humanity tale]
(Bowker > Babbage:) until the invention of printing, “the mass of mankind were in many respects almost the creatures of instict” --> “flood of light over the darkened intellects of their thankless countrymen”
(the spirit of 19th century embodied in Babbage) making the ***act of making information*** such a key variable:
(print rational/archival memory ==>) new space and time ==> (need for) regular working of the machines of nature and the world : *regularization of time and the distribution of tasks* [--> a mythological operation]<== infrastructural work:
•developement of computing (+ machineries)r />
•division of labor
Buckland + Babbage ==> complete knowability of the Book of Nature
information and database theory (in genomics --> a core science of our time)
archive ==(is central to ‘thinking about’ & ‘writing down’ of)==> objects being studied
information explosion of the early 19th century + new ways of describing the past
“locality of each geologist will be the terrestrial globe” (--> locality of Olearius)
heroic age --> everyone constructed complete systems (that are thrown up and down in cataclysmic succession [!]) [--> question of artistic research]
...relics of the animate creation of former ages [--> science special effects, museum of continuity,]
[title]
indifinite space as filled with worlds...
colossi
earthquakes
floods
storms
tranquil varia[...]
(488)[...notes/khmarchive.txt]%68.9[...]blem with television[/news] is that it exists in trauma
-trauma undermines experience and yet acts as its tremendous retainer
*trauma: a memory that one cannot integrate into one's own experience, and as a catastrophic knowledge that one cannot communicate to others
the black-box of talking survival
Robocop: highly complex cyborg (who came equipped with memory traces, superego, id, and--ever displacing the ego--a crypt)
court's frame-by-frame analysis of video --> recording and human memory @Ali
...................................
which ‘well-defined terms,’ *qualities of persistence*, object repository, and identifier resolvers am i using in ajayeb.net?
the performance of digital objects (and identifiers) (not treated as a simple binary property)
*(to retrieve) human- and machine-readable information*
persistence of cited objects (in ajayeb.net)
[*]persistence: a prediction about an archive's commitment and capacity to provide some specific kind of long-term functionality
which objects in ajayeb.net are:
•strictly unchanging
•subject to correction
•subject to significant update
[Calvert naming strategy]--> an approach: to invent a term (a portmanteau word واژه مرکب از دو واژه) or choose an existing word that is unusual enough (rare, archaic) to make the reader hesitate to jump to a conclusion about its meaning *** [i used a farsi word in english: zolmat, pir, tarof,]
nothing is permanent --> we call some things/objects/identifiers naively nuanced “persistent” or “not persistant”
(important -->) ** of course, it is not a thing that resists change, it is the provider of a thing that resists or, more precisely, controls change **
“reproducible science needs citations” <-- what is my ajayeb relation to this?
(i am modifying some of Calvert's term:)
[*]identifier: an (always breakable) association
[*]actionable identifier: an identifier that can be acted upon by widely available interpretive systems --?--> [*]queryable: effectively leading to a story
[*]content: abstract substance ‘usually’ found in strings
[*]history: a list of (not always all the) versions, (a human-readable document that describes the change?)
(ajayeb.net must always help users) guage the persistence commitments and abilities of repositories and archives <-- element names, values, and precise semantics are in flux
*content variance* in ajayeb.net
(how did i or didn't perform/stage setting user expectations in my apass representations of ajayeb.net)
--> (question of) *objects that grow*, identifier assignment policy, content moves away (varies) from its original state
(any) content change ==triggers==> generation of new object identifier
[...]
(489)[...notes/khmarchive.txt]%69.1[...]resolvers am i using in ajayeb.net?
the performance of digital objects (and identifiers) (not treated as a simple binary property)
*(to retrieve) human- and machine-readable information*
persistence of cited objects (in ajayeb.net)
[*]persistence: a prediction about an archive's commitment and capacity to provide some specific kind of long-term functionality
which objects in ajayeb.net are:
•strictly unchanging
•subject to correction
•subject to significant update
[Calvert naming strategy]--> an approach: to invent a term (a portmanteau word واژه مرکب از دو واژه) or choose an existing word that is unusual enough (rare, archaic) to make the reader hesitate to jump to a conclusion about its meaning *** [i used a farsi word in english: zolmat, pir, tarof,]
nothing is permanent --> we call some things/objects/identifiers naively nuanced “persistent” or “not persistant”
(important -->) ** of course, it is not a thing that resists change, it is the provider of a thing that resists or, more precisely, controls change **
“reproducible science needs citations” <-- what is my ajayeb relation to this?
(i am modifying some of Calvert's term:)
[*]identifier: an (always breakable) association
[*]actionable identifier: an identifier that can be acted upon by widely available interpretive systems --?--> [*]queryable: effectively leading to a story
[*]content: abstract substance ‘usually’ found in strings
[*]history: a list of (not always all the) versions, (a human-readable document that describes the change?)
(ajayeb.net must always help users) guage the persistence commitments and abilities of repositories and archives <-- element names, values, and precise semantics are in flux
*content variance* in ajayeb.net
(how did i or didn't perform/stage setting user expectations in my apass representations of ajayeb.net)
--> (question of) *objects that grow*, identifier assignment policy, content moves away (varies) from its original state
(any) content change ==triggers==> generation of new object identifier
finite, indefinite, lifetime, subinfinite
content in the presence of versions
(Calvert's defining “content” without using the term “meaning”:)
[*]content: abstract substance, found in such strings as writing, speech, images, and music, (=/= form, =/= style)
content that includes an actionalbe id string:
•extraversuioned, offering no direct actionalbe access
•introversioned, version is opaque, shyness?, good for longevity, bad for inferring provenance منشاء
found in the wild
found in ajayeb.net:
•constructed content reference
•scholarly web
•standardized query strings
•the question o[...]
(490)[...notes/khmarchive.txt]%69.1[...]t is the provider of a thing that resists or, more precisely, controls change **
“reproducible science needs citations” <-- what is my ajayeb relation to this?
(i am modifying some of Calvert's term:)
[*]identifier: an (always breakable) association
[*]actionable identifier: an identifier that can be acted upon by widely available interpretive systems --?--> [*]queryable: effectively leading to a story
[*]content: abstract substance ‘usually’ found in strings
[*]history: a list of (not always all the) versions, (a human-readable document that describes the change?)
(ajayeb.net must always help users) guage the persistence commitments and abilities of repositories and archives <-- element names, values, and precise semantics are in flux
*content variance* in ajayeb.net
(how did i or didn't perform/stage setting user expectations in my apass representations of ajayeb.net)
--> (question of) *objects that grow*, identifier assignment policy, content moves away (varies) from its original state
(any) content change ==triggers==> generation of new object identifier
finite, indefinite, lifetime, subinfinite
content in the presence of versions
(Calvert's defining “content” without using the term “meaning”:)
[*]content: abstract substance, found in such strings as writing, speech, images, and music, (=/= form, =/= style)
content that includes an actionalbe id string:
•extraversuioned, offering no direct actionalbe access
•introversioned, version is opaque, shyness?, good for longevity, bad for inferring provenance منشاء
found in the wild
found in ajayeb.net:
•constructed content reference
•scholarly web
•standardized query strings
•the question of landing page --with--> typed links navigable by software
how ajayeb.net performs analysis and prioritization of its own service definition?
how ajayeb.net translates its politics into metadata[~= machine-readable persistence statements]?
which “well-intentioned but untested” set of terms are used and addressed in ajayeb.not?
...................................
[(gendered, racialized, politicized, colonial,,,) narratives of innovation]
(i tended to this field with ajayeb [عجایب المخلوقات: a context of pedagogy and librarianship] -->) library and information science : technologically intensive profession (<-- also many other professions)
علوم بايگانی <--> علوم کتابداری
(my performance and literary interest:) *librarianship and teaching are both professions that resist commodification because they rely on embodied labor and personal interaction*
*people-centric work* (like library science and education)
q[...]
(491)[...notes/khmarchive.txt]%69.2[...]constructed content reference
•scholarly web
•standardized query strings
•the question of landing page --with--> typed links navigable by software
how ajayeb.net performs analysis and prioritization of its own service definition?
how ajayeb.net translates its politics into metadata[~= machine-readable persistence statements]?
which “well-intentioned but untested” set of terms are used and addressed in ajayeb.not?
...................................
[(gendered, racialized, politicized, colonial,,,) narratives of innovation]
(i tended to this field with ajayeb [عجایب المخلوقات: a context of pedagogy and librarianship] -->) library and information science : technologically intensive profession (<-- also many other professions)
علوم بايگانی <--> علوم کتابداری
(my performance and literary interest:) *librarianship and teaching are both professions that resist commodification because they rely on embodied labor and personal interaction*
*people-centric work* (like library science and education)
quantitative =/= qualitative
measurable =/= descriptive
(objective concepts)
--> (Calvert reading) the ostensibly qualitative, measurable, and hence objective concepts of competition and competitiveness stand in contrast with qualitative, descriptive concepts of both “culture and collaboration”
to open up some of the ‘literature of’
(Calvert working on) the implicit notion that competition and innovation are a natural fit --> the “measure, controlm and automatic” rationality of US-style economic competition
difficult to commodify
difficult to describe
not taking apparent differences (between men and women, human and animal,,) to be timeless, necessary, or inevitable --> descriptive =/= prescriptive (descriptions not intended to be prescriptive) --> *to historicize and denaturalize concepts (of competition, innovation,,)*
Bowker + Leigh Star > Calvert: *things perceived as real are real in their consequences*
market competitiveness has a plethora[~ excess, افراط ,ازدياد] of measures --✕--> profit: the seller-centric proxy measure of consumer interest
“our idealized notion of competition as a generator of innovation black-boxes a host of processes for competition, including unfair practices, externalizing costs, marketing, deception, and deskilling.”
(our idealized notion of:){ competition ==> innovation }--black-boxes--> (a host of) processes for competition:
•unfair practices
•externalizing costs
•marketing
•deception
•deskilling
•
individualistic and social Darwinist overtones
[*]inovation: a form of wishful thinking that ai[...]
(492)[...notes/khmarchive.txt]%69.2[...]pparent differences (between men and women, human and animal,,) to be timeless, necessary, or inevitable --> descriptive =/= prescriptive (descriptions not intended to be prescriptive) --> *to historicize and denaturalize concepts (of competition, innovation,,)*
Bowker + Leigh Star > Calvert: *things perceived as real are real in their consequences*
market competitiveness has a plethora[~ excess, افراط ,ازدياد] of measures --✕--> profit: the seller-centric proxy measure of consumer interest
“our idealized notion of competition as a generator of innovation black-boxes a host of processes for competition, including unfair practices, externalizing costs, marketing, deception, and deskilling.”
(our idealized notion of:){ competition ==> innovation }--black-boxes--> (a host of) processes for competition:
•unfair practices
•externalizing costs
•marketing
•deception
•deskilling
◦
individualistic and social Darwinist overtones
[*]inovation: a form of wishful thinking that aims to bring about the desired transformations without the associated costs in time and human effort (Suchman & Bishop)
(‘labor-intensive artistic work’: noninovative creative work; deepen the density of curiosity;)
capitalism continuously applies new technology designed to fragment and deskill labor, so that labor becomes cheaper and subject to greater control (Wajcman)
(sometimes) obsolescence is created through minor redesigns of consumer commodities
“let's sell more” ~-> undesirable consequences for human rights, global trade in rare metals, and toxic waste disposal
[*]technological determinism and optimism: the belief that the present social arrangements and technologies were the inevitable byproducts of historical developement, and that any problems entailed in our technologies and their [...]
(494)[...notes/khmarchive.txt]%69.3[...]posal
[*]technological determinism and optimism: the belief that the present social arrangements and technologies were the inevitable byproducts of historical developement, and that any problems entailed in our technologies and their production processes can be eliminated with further technological innovations
competetiveness and the technological *savvy* implicit in innovation are themselves markers of contemporary masculinity --> “the enduring force of the identification between technology and manliness is not an inherent biological sex difference. it is instead the result of the historical and cultural construction of gender” (Wajcman)
a big part of the problem is that women's technological labor (=/= ghost busters) is culturally invisible --(Katie King in her research on writing technologies argues)--> (a metonymy:) when technologies are reduced to singular, stable, self-contained devices [~ Star Wars] =/= assemblages
[dichotomy of “enforcement =/= destruction” Star Wars either or: if you are not destroying it you are enforcing it]
problems that cannot be conceptualized in terms of measures and endpoints, or which involve holistic, qualitative solutions, will be at a disadvantage for selection
(Cowan shows) the developement of new household tachnologies did not free women from the domestic shpere. rather, it allowed women to enter the paid labor force while leaving the gendered division of labor in the home untouched.
(makes me throw up -->) large literature of self-determination theory (~ showing people are more creative and happy when their work allows them to be autonomous, related, and competent) + reward systems cultivating competitive environments
[*]autonomy: self-willing, volitional, being an agent in the action =/= being a “pawn”
spheres where processes and outcomes have been the name of the game (in feminized fields of education and librarianship)
labs (such as laser developement) that require collaboration with other labs
trading zones: a metaphor for understanding how cooperation between researchers enables new scientific paradigms --> Galison
*the development of this or that research looks like a continuous trajectory, but the trajectory was actually discontinuous and ruptured. that fact that we have invented or discovered something makes that developement seem inevitable, but things could always have turned out some other way* --> Cowan > Calvert
competition is not a guarantor of innovation, our cultural belief in it can obscure other explanations for innovation --> for example (Wylie showing:) (archaeology's enshrined belief that) male-centered hunting activities dominated prehistoric caloric intakes ==✕==> other hypotheses for the transition to agriculture --✕--> women's leading role in the development of agriculture--arguably the most signifi[...]
(495)[...notes/khmarchive.txt]%69.4[...]antage for selection
(Cowan shows) the developement of new household tachnologies did not free women from the domestic shpere. rather, it allowed women to enter the paid labor force while leaving the gendered division of labor in the home untouched.
(makes me throw up -->) large literature of self-determination theory (~ showing people are more creative and happy when their work allows them to be autonomous, related, and competent) + reward systems cultivating competitive environments
[*]autonomy: self-willing, volitional, being an agent in the action =/= being a “pawn”
spheres where processes and outcomes have been the name of the game (in feminized fields of education and librarianship)
labs (such as laser developement) that require collaboration with other labs
trading zones: a metaphor for understanding how cooperation between researchers enables new scientific paradigms --> Galison
*the development of this or that research looks like a continuous trajectory, but the trajectory was actually discontinuous and ruptured. that fact that we have invented or discovered something makes that developement seem inevitable, but things could always have turned out some other way* --> Cowan > Calvert
competition is not a guarantor of innovation, our cultural belief in it can obscure other explanations for innovation --> for example (Wylie showing:) (archaeology's enshrined belief that) male-centered hunting activities dominated prehistoric caloric intakes ==✕==> other hypotheses for the transition to agriculture --✕--> women's leading role in the development of agriculture--arguably the most significant innovation in human history--could finally be detected
[bids for status by denying the feminized and second class aspects of library work] --> ***the labor of care is at the core of library work*** --> *teaching, like technology, is always aways a relationship, and that relationship is undergrided by the labor of care* (--> affective labor is literally vital to the successful delivery of other kinds of services)***
the ways women are called on to manage their and other's feelings <--✕--> technology is positioned in out culture as rational and precise and therefore (masculine and) unemotional [--> look at the film Lucy]
successful education and mentorship depend on this skill, which, like household labor, is difficult to account for in “competitive” economic analysis
**articulation work**
the labor necessary to make technologies fit together seamlessly --> Leigh Star
(my work begins in) information systems may leave gaps in work processes that require real-time adjustments, or ‘articulation work,’ to complete the processes
(my research: through ajayeb i have been busy with learning to “make friends” with both technologies and theories)
every s[...]
(496)[...notes/khmarchive.txt]%69.4[...]st significant innovation in human history--could finally be detected
[bids for status by denying the feminized and second class aspects of library work] --> ***the labor of care is at the core of library work*** --> *teaching, like technology, is always a relationship, and that relationship is undergrided by the labor of care* (--> affective labor is literally vital to the successful delivery of other kinds of services)***
the ways women are called on to manage their and other's feelings <--✕--> technology is positioned in out culture as rational and precise and therefore (masculine and) unemotional [--> look at the film Lucy]
successful education and mentorship depend on this skill, which, like household labor, is difficult to account for in “competitive” economic analysis
**articulation work**
the labor necessary to make technologies fit together seamlessly --> Leigh Star
(my work begins in) information systems may leave gaps in work processes that require real-time adjustments, or ‘articulation work,’ to complete the processes
(my research: through ajayeb i have been busy with learning to “make friends” with both technologies and theories)
every system is an assemblage --> Calvert applying Haraway's insight and think of technologies as significant prostheses ==> [*]librarianship: a work that (primarily) hooks up people with their technologies
librarians articulate technologies --> they help people adapt technologies
librarian's articulation work is both technological and affective =/= competitive
(in techno-capital) supressing labor costs ==> deskilling
deskilling and de-professionalization under the intertwined guises of competitiveness and innovation
an example of deskilling:
-Haraway: “to be feminized means to be made extremely vulnerable; able to be disassembled, reassembled, exploited as a reserve labor force, seen less as workers than as servers; subjected to time arrangements on and off the paid job that make a mockery of a limited work day; leading to an existence that always borders on being obscene, out of place, and reducible to sex. deskilling is an old strategy newly applicable to formerly privileged workers.”
education has been difficult to comodify, and remains labor intensive =/= innovations in online education ==> creating inroads in the deskilling and commodification of teaching labor:
•course curriculum --> course content
•teaching --> delivery
*video technologies + internet ==> face-to-face interpersonal relating to be captured and reused --> new depths of commodification
*internet technologies can be used to provide rigorous, asynchronous learning and mentorship, or they can be used to decrease labor costs, but they cannot do much of both simultaneously(? --> question @apass)
[...]
(498)[...notes/khmarchive.txt]%69.5[...]g labor costs ==> deskilling
deskilling and de-professionalization under the intertwined guises of competitiveness and innovation
an example of deskilling:
-Haraway: “to be feminized means to be made extremely vulnerable; able to be disassembled, reassembled, exploited as a reserve labor force, seen less as workers than as servers; subjected to time arrangements on and off the paid job that make a mockery of a limited work day; leading to an existence that always borders on being obscene, out of place, and reducible to sex. deskilling is an old strategy newly applicable to formerly privileged workers.”
education has been difficult to comodify, and remains labor intensive =/= innovations in online education ==> creating inroads in the deskilling and commodification of teaching labor:
•course curriculum --> course content
•teaching --> delivery
*video technologies + internet ==> face-to-face interpersonal relating to be captured and reused --> new depths of commodification
*internet technologies can be used to provide rigorous, asynchronous learning and mentorship, or they can be used to decrease labor costs, but they cannot do much of both simultaneously(? --> question @apass)
Calvert: [...however,] for competition--[or any good/bad object we are working on] to be a useful strategy, it has to happen in a larger context of cooperation and collaboration
(for example the notion of “future” has to happen in a larger context in which different futurities for diverse communities is thinkable)
method <=={
+ sensitivity to the historical moment (multiculturalism, extreme changes in the meaning of ‘global,’ etc.)
+ an assemblage of tools that are ready to hand (theoretically driven, are pleasant and effective to use, etc.)
+ embody an ethical commitment to -->
◦emic: the values and meanings of those who are being studied
◦etic: within a way to explore the conventions, standards and infrastructures that both constrain and enable their experiences
Leigh Star
•qualitative methods
•lateral thinking
•poetics of infrastructure
•[*]boundary objects: examines assemblages of humans and things, and how things that exist in more than one community of practice are used in performing cooperative work
the role of practical knowledge in organizational life
sensitivity of an ethnomethodological orientation
(apass's) intellectual capital (is not centered in their official document repositories and databases, rather is in the largely undocumented ideas, insights, and know-how of its members: Lilia, Pierre, Nicolas, Joke, Steven, Michele,)
exigencies of work
****much of knowledge often remains embodied in the practice
commonly shared through conversations and st[...]
(499)[...notes/khmarchive.txt]%69.5[...]hin a way to explore the conventions, standards and infrastructures that both constrain and enable their experiences
Leigh Star
•qualitative methods
•lateral thinking
•poetics of infrastructure
•[*]boundary objects: examines assemblages of humans and things, and how things that exist in more than one community of practice are used in performing cooperative work
the role of practical knowledge in organizational life
sensitivity of an ethnomethodological orientation
(apass's) intellectual capital (is not centered in their official document repositories and databases, rather is in the largely undocumented ideas, insights, and know-how of its members: Lilia, Pierre, Nicolas, Joke, Steven, Michele,)
exigencies of work
****much of knowledge often remains embodied in the practice
commonly shared through conversations and stories among small circles of colleagues and work groups --> local vernacular --convert--> other forms ==> other members of the organization can understand & *act upon* together
Sina --> richer comprehension of socially organised work practice into the process of engineering technological systems
Calvert --> her work is about the enduring qualities of the book and how its resistance to commodification enables this thing we call a public library.
she is interested in developing library-appropriate research methods for thinking critically about old and new technologies
-we naturalize the way technological infrastructures make ethical decisions for us =/= producing methods/ethic that allows librarians to mandate characteristics in developing technologies which both preserve librarians’ prerogatives to make (necessary visible) ethical judgment calls <-- Calvert
جعبه--"containers” continue to dictate the name of the game (for the immensely diverse patronage of the public library)
...................................
bilingualism
different languages (farsi and arabic in ajayeb) refers to different value systems and to different lived experience
...................................
[Ahmed]
(complaint ~=) diversity-work = data-collection
we learn about the damage we cause, of how causes are understood as damage
...................................
my old background (in computer sciences):
•www.joelonsoftware.com (Joel Spolsky runs a company which sells bug databases, “FogBugz”)
•wiki.c2.com
•“Structure and Interpretation of Computer Programs”
computational process
abstract beings (processes*) manipulate other abstract things (data*)
--> a pattern of rules (program*)
programming: *metalinguistic abstraction* [--> engineering design] : building a[...]
(500)[...notes/khmarchive.txt]%69.6[...]apass's) intellectual capital (is not centered in their official document repositories and databases, rather is in the largely undocumented ideas, insights, and know-how of its members: Lilia, Pierre, Nicolas, Joke, Steven, Michele,)
exigencies of work
****much of knowledge often remains embodied in the practice
commonly shared through conversations and stories among small circles of colleagues and work groups --> local vernacular --convert--> other forms ==> other members of the organization can understand & *act upon* together
Sina --> richer comprehension of socially organised work practice into the process of engineering technological systems
Calvert --> her work is about the enduring qualities of the book and how its resistance to commodification enables this thing we call a public library.
she is interested in developing library-appropriate research methods for thinking critically about old and new technologies
-we naturalize the way technological infrastructures make ethical decisions for us =/= producing methods/ethic that allows librarians to mandate characteristics in developing technologies which both preserve librarians’ prerogatives to make (necessary visible) ethical judgment calls <-- Calvert
جعبه--"containers” continue to dictate the name of the game (for the immensely diverse patronage of the public library)
...................................
bilingualism
different languages (farsi and arabic in ajayeb) refers to different value systems and to different lived experience
...................................
[Ahmed]
(complaint ~=) diversity-work = data-collection
we learn about the damage we cause, of how causes are understood as damage
...................................
my old background (in computer sciences):
•www.joelonsoftware.com (Joel Spolsky runs a company which sells bug databases, “FogBugz”)
•wiki.c2.com
•“Structure and Interpretation of Computer Programs”
computational process
abstract beings (processes*) manipulate other abstract things (data*)
--> a pattern of rules (program*)
programming: *metalinguistic abstraction* [--> engineering design] : building a mini-language to express a problem, using a fixed computer programming language (on a given hardware) to construct a new language that enables describing (and hence to think) the problem --> using:
•primitives means of combination
•primitives means of abstraction
--> representation of data and control (<~~ individual bits of storage and primitive machine instructions)
+ using the given hardware to erect systems/utilities for the efficient implementation of resource-limited computations
distinction between “passive” dat[...]
(501)[...notes/khmarchive.txt]%69.6[...]his thing we call a public library.
she is interested in developing library-appropriate research methods for thinking critically about old and new technologies
-we naturalize the way technological infrastructures make ethical decisions for us =/= producing methods/ethic that allows librarians to mandate characteristics in developing technologies which both preserve librarians’ prerogatives to make (necessary visible) ethical judgment calls <-- Calvert
جعبه--"containers” continue to dictate the name of the game (for the immensely diverse patronage of the public library)
...................................
bilingualism
different languages (farsi and arabic in ajayeb) refers to different value systems and to different lived experience
...................................
[Ahmed]
(complaint ~=) diversity-work = data-collection
we learn about the damage we cause, of how causes are understood as damage
...................................
my old background (in computer sciences):
•www.joelonsoftware.com (Joel Spolsky runs a company which sells bug databases, “FogBugz”)
•wiki.c2.com
•“Structure and Interpretation of Computer Programs”
computational process
abstract beings (processes*) manipulate other abstract things (data*)
--> a pattern of rules (program*)
programming: *metalinguistic abstraction* [--> engineering design] : building a mini-language to express a problem, using a fixed computer programming language (on a given hardware) to construct a new language that enables describing (and hence to think) the problem --> using:
•primitives means of combination
•primitives means of abstraction
--> representation of data and control (<~~ individual bits of storage and primitive machine instructions)
+ using the given hardware to erect systems/utilities for the efficient implementation of resource-limited computations
distinction between “passive” data and “active” processes =/= Lisp
(procedures and data are just abstractions, they are not really distinct) --> programming language should have methods for combining and abstracting procedures and data
means of abstraction: by which compound elements can be named and manipulated as units
modularity --> localized part of the system
<== perception of the system
•objective: viewing a large system as a collection of distinct objects --> concerned with how a computational object can change and yet maintain its identity
•streamous: information that flow in the system --> delayed evaluation
(for example) a bank account: has state in that the answer to the question “Can I withdraw $100?” depends upon the history of deposit and withdrawal transactions<[...]
(502)[...notes/khmarchive.txt]%69.6[...]oblem, using a fixed computer programming language (on a given hardware) to construct a new language that enables describing (and hence to think) the problem --> using:
•primitives means of combination
•primitives means of abstraction
--> representation of data and control (<~~ individual bits of storage and primitive machine instructions)
+ using the given hardware to erect systems/utilities for the efficient implementation of resource-limited computations
distinction between “passive” data and “active” processes =/= Lisp
(procedures and data are just abstractions, they are not really distinct) --> programming language should have methods for combining and abstracting procedures and data
means of abstraction: by which compound elements can be named and manipulated as units
modularity --> localized part of the system
<== perception of the system
•objective: viewing a large system as a collection of distinct objects --> concerned with how a computational object can change and yet maintain its identity
•streamous: information that flow in the system --> delayed evaluation
(for example) a bank account: has state in that the answer to the question “Can I withdraw $100?” depends upon the history of deposit and withdrawal transactions
object decomposed into computational objects (each with their own time-varying local state variables) --> model
object programming: model real-world objects with local state by computational objects with local variables --> identify time variation in the real world with time variation in the computer --> implement the time variation of the states of the model objects in the computer with assignments to the local variables of the model objects
--✕--> (how?) model a time function
stream: delayed (infinite) list
stream programming:
•different abstractions such as: map, filter, accumulate,
•transformations of lists
•sequence manipulations without incurring the costs of manipulating sequences as lists
•tadriji incremental computation
random: statistical properties of uniform distribution
object-orientation: polymorphic abstract data types =/= relational data model
Building Abstractions with Data
how to use:
•primitive data (numbers)
•primitive operations (arithmetic operations)
building abstractions by combining data objects to form compound data <==> *to increase the modularity* of (our) designs ==> to increase/enhance the expressive power of our language
data abstraction:
*technique of isolating* (the parts of a program that deal with) how data objects are ‘represented’ from (the parts of a program that deal with) how data objects are ‘used’
[...]
(503)[...notes/khmarchive.txt]%69.7[...]odel a time function
stream: delayed (infinite) list
stream programming:
•different abstractions such as: map, filter, accumulate,
•transformations of lists
•sequence manipulations without incurring the costs of manipulating sequences as lists
•tadriji incremental computation
random: statistical properties of uniform distribution
object-orientation: polymorphic abstract data types =/= relational data model
Building Abstractions with Data
how to use:
•primitive data (numbers)
•primitive operations (arithmetic operations)
building abstractions by combining data objects to form compound data <==> *to increase the modularity* of (our) designs ==> to increase/enhance the expressive power of our language
data abstraction:
*technique of isolating* (the parts of a program that deal with) how data objects are ‘represented’ from (the parts of a program that deal with) how data objects are ‘used’
versioning
garbage collection
...................................
the question of “what [✕] can learn from [Y]?”
Calvert on Mestiza consciousness
library and information scientists
consciousness of the borderlands [~ in between categories, creative/annihilating forces a person living borderlands must struggle against]
***contradictory impulse for *hording* & *sharing*
categorizing, naming, describing --> power-laden practices we cannot do without
each *schema* reveals its priorities, legitimizes/delegitimizes, renders visible/invisible the knowledge it contains/excludes
(Foucault:) library: (places that preserve) discourses that one wishes to remember and keep in circulation [--✕--> Anand's jinn temporality and genealogy of human memory]
mestiza --> hybrid way of knowing/acting/living, as “none of the above”
what is hybrid and impure may be monstrous (in the epistemologies of power) and may experience *hightened visibility* (~= scrutiny, study, problematization, pity)
“orphans of infrastructure” (Leigh Star)
locked in a duel with the oppressor
lived experiences of marked classes
(in each duality pair, one is called “the consitutive outside” [subject/object, male/female, etc.]) --?--> switching polarity ==> valorizing feminine over masculine, black over white, nurture over nature, emotion over reason
crossing of cultures
*which collectivity does the daughter of the darkskinned mother listen to?*
(while i was in apass i had a shift of attention to) the *labor of knowledge work* (in collective digital flesh life)
media ~= knwoledge form
in media arts studies i learn to ask wh[...]
(504)[...notes/khmarchive.txt]%69.7[...]a ~= knwoledge form
in media arts studies i learn to ask which cruicual material limitations have been radically eased in a digital era --> impulse to hoard/share + constant tension with the epistemological work of categorization and classification (--> database) + (ongoing) feminization of the field
the library and information science knowledge --> intense expertise required to enact it =/=!? art expertise (a category of works that are expertise-free)
(gift of Marx, Foucault, Lorde, Haraway, Leigh Star in) *understanding subjugated epistemologies*
(Lorde) master's tool dismantle the master's house? = can the technologies and epistemologies that have been used to organize thinking about the world in one way succesfully uproot that way?
“recovering multivocality”
رسوب
*enact residuality
*residual (of transformations [--> sometimes wiping away previous techniques for dividing and describing, and substituting another set of categories that don't easily map to the first ==> eliminating the residuum of the old order --> case of ajayeb? --> can we make overlaps and hybridities of old/new categories? ~ *residual categories*: affective-epistemic content that often go unclassified. Calvert: *affect* is too thin, too subjective to calcify into a category. it abundantly uses its categories in a way that offers a kaleidoscopic shuffling and reshuffling of the items***)])
*residuum
categories overlapping, non-hierarchical (“animal” + “livestock”, etc.)
truthiness
melting pot
actions (filled with verbs)
nouns (both living and nonliving entities)
*score of recognizable historical era*
using:
•filmic techniques (animation, montage, time lapse)
•affective techniques (sarcasm, intimacy)
how can we address aspects of apass's exceptionalism?
(with its things: characters, colors, doings, values)
*historical/cultural specificities of apass*
enlightenment inheritances:
•quest for universality
•
apparent seamlessness and universality with the veneer روکش of helpfulness ==> purity, deny multivocality, hide the residuum produced, and exclude hybridity
--> (pulling the carpet of familiarity out from under users:)
to replace ‘familiar generic conventions’ (~ universal) --replace-with--> a “universal of local application” (~= residuum)
(we rely on) [*]words: value-laden components of language that also serve as categories and moor لنگر us in the symbolic, to effect the transformations of the collections
labels ~-/==> power and oppression epistemologies <== *organizing logics* (that remain invisible when when we change the words or subsitute new sets of categories)--> that is why i am reluctant with only changing the met[...]
(505)[...notes/khmarchive.txt]%69.8[...]jects are ‘used’ (---> i addressed this in my fable workshop in a totally different epistemology)
*model: your object decomposed into *computational compound objects* (each with their own time-varying local state variables)
(representation of data and control over data:)
*modular: localized part of the system that are produced by the perception of the system
*objective: viewing a large system as a collection of distinct objects. concerned with how a computational object can change and yet maintain its identity
*streamous: information that flow in the system. its evaluation is delayed. infinite list
*metadata: machine-readable persistence statements
*digital interface: discrete object of your “research problem” that refers to something outside the cri (outside the digital model)
*topology: a (proposed) body-plan to investigate questions of *connectivity* and *boundaries*, in order to find out what remains invariant as a result of transformation. this will direct us to propose (well-intended but not tested) *transversal objects*.
to be able to propose: in the culture of each pad+participant+research what connects and joins, what delinks and disconnects.
PRACTICAL:
we want to find out how cri's “filter” translates its politics into metadata
and
what happens in linking the symbolic space of data-model to the (relational, procedural, emotional) qualities of the researches of participants
we will work on the block's opening week feedbacks and process them in this diagram:
feedback --> quasi object --> structured knower --> data
(or technically:)
semantic in flux --> persistence statements --> object repository --> identifiers
(Tuesday, Wednesday, and Thursday are spent on the creation of “quasi objects”)
i propose some (well-intended but not tested) internal categories:
•stickiness
•zoom
•cheat
•persistence
•repetition
•vulgar
(i will describe them later)
and these categories produce three topologies:
1. ramp
2. nest
3. skew
(this is a maneuver to replace the question of ‘strategy’ to ‘topology’, the first act of making quasi-objects)
ramp: sequential, one dimensional, ‘sliders’
nest: fractal, serializable, arborescent, ‘comments’
skew: verb-active, streching, ‘2D field color picker pointer’
each is “queryable” in different ways and propose different difficulties
each of them addapted from an existing technologies (range sliders, commenting, color pickers)
each embeds one of: colors, doings, values
slider: marking everything with decimals
comments: hypertextualizing
field picker: spreading
}--> they are all milieu-makers
[...]
(506)[...notes/khmarchive.txt]%70[...]lso:
•to address (in a longer term) how apass performs analysis and prioritization of its own service definition?
•to address (in a longer term) historical/cultural specificities of apass
•to address aspects of apass's exceptionalism (its characters, colors, doings, values)
REPORT:
Geert
zoom / biger picture
perform a zoom
Geert and Michael knowledge zoom-level
Geert's strech-work
which cheats
vulgar: direct, =/= suffisticated, =/= nice(in a classical sense), =/= institutional code [--> a cheat], everyday, good taste, context?!!
suggested topology: skew --changed--> nest (tow branches answering yes and no to: “is he cheating?”)
Leo
stickiness ~ residual (left overs of impression), we couldn't find little objects, litte stickies
zoom is tooooo wide, megacategories, “fermentation” is a different zoom level
cheat --> perception/intention, value of non-doing ?, ‘order is cheat’, ritual ==> heal/cope
vulgar: ritual of popular knowledge, =/= social acceptence, communicating emotional needs, guilt on behalf of the vulgars,
suggested topology: skew (with 4 axioms: negativity, positivity, passivity, ritual)
Caterina
sticky: difiicult to remove categories, dirty, quality of trape, almost negative, like honey as an intermediary sticky for other objects to become sticky
zoom: Latina candition macro, ass rincles micro, herself, change of lens is what matters not the zoom level, the macro of the term culture itself
cheat: against the rule of community/aggreement, always cheating the system, against the game, bad relation to the game, lazy relation, faking?
vulgar: ordinary, insultive, perjurative, of the “people”, (Geert:) a marking always coming from above, what television does: non-actual + spectacle, (Elen:) immoral, not original, not elegant, thinking in terms of the ‘same’, group forming, non-individual, twards mass formation,
suggested topology: nest
Eszter
polarized lense
confusion / being confused is ‘cheating’
stickiness absent
suggested topology: nest (with two branches: naive & political leader)
Goda
nothing sticks anymore therefor we go to swamp to stick to relevant objects
swamp as archive (refuge from the capitalist) =/=? cheat
constructing ‘bad example’ (?) --> role model
zooming in losers of capitalism
X-ray kind of lens into the opacity of swamp
(her) treasures in the swamp [--> epistemological buried objects]
criticizing how capitalism zooms for her irrelevant objects
buffoon --> vulgar
suggested topology: skew (the skew is a plain around the edges, gets deeper in the middle, and a narrow way up in the center: the exit)
Elen
presence of the working of subconscious ==provokes==> etymology<[...]
(508)[...notes/khmarchive.txt]%70.1[...] mutating in time?*
-what is beyond the question of documentation and preservation? --> *durational aesthetics*
-is document a limited way of asking questions about what we do and our relationship with time and duration? [you never know what the present brings into the future.]
what art cannot say that document can? “truth”?
when truth was invented where was document standing?
is document today a mere effect of technologies of inscribing?
why we are not talking about “file”?
(---> go to the ontology of evidence and files in X-Files TV series)
is ‘file’ the bedrock of reading today?
document assumes, constructs and promises its own labor of reading
? document is that which reads as referent, truthful, evident, economic value, , ,
Femke, with multiple understanders of the blended, blending world
the question of the metaphors of the body
manuality
manual understanders
for her “the point of origin” is at stake? --> the “ground” is at once desired and disarticulated for the sake of an idea of situatedness --> politics of positioning
placement, world, Dasein, fall
in CG bodies are articulated in differential vectors, not “grounds” --> does she want to ground the body?
she was mobilizing the metaphors of: body, ground, falling
how is she falling? in which historically contingent practices of grounding is she grounded, building her discourse?
ontology of the variable --> (question of the) figure of variation
her work with the partners of crime, getting in the front line and frontiers of CG working and practical metaphors
...................................
Sofia's textual machine, switching between binary values of faire contract --> staying with the polar syntax of ‘you’ and ‘them’
-how the rotating axis of her machine is able of creating breaks in the syntax of the contract?
-(for her machine: “understanding = an act of application”) --> how new forms of *understanding* could change the ways we might achieve fair societies? and not merely changing the order of sentence to visualize and objectification of unfairness and precariousness of the employment economy, in the exegesis of the writen contract. what would it mean to install an understander (taking a risk), for Sofia, and not a reversal syntaxer (making aware)?
-employer and the employee as different “species” with their different “natural” tendencies to fuck with one another? --> zero-sum game
-the question of symbiotic relatedness (--> psychoanalysis) =/=? contractual relatedness
...................................
to emphasis on the contingent and the contextual
the process of becoming researcher (of science and technology studies : inquiry into the politi[...]
(509)[...notes/khmarchive.txt]%70.6[...]to minimize damage and maximize flourishing
differential details --in--> “us” --in--> Bateson's living patterns --in--> starfish's invertebrate radial symmetry --in--> redwood cloning timelines --in--> recursive epigenesis --in--> mechanism and structure in a segmenting egg --in--> human affiliations of power and state and love...
[*]differential consciousness: systems justice sensitive to multiple contexts, *politics of attachment*
@apass's environment (mix of communities of justice and of practice):
belief and disbelief, memberships and belongings, triggered and assembled
****to commit to a well-defined structure of identity for one hour, day, week, month, year**** (=/= Manning)
+ transform that identity according to the requisites of another oppositional ideological tactic (if reading of power's formation require it --> that's how i became more iranian in Europe)
•differential: instantaneous change of one quantity relative to another, a quality that differentiates between similar things (==> derivatives) =/= different
اخرت eschatology
study of end-times [--now--> climate change, global restructuring, ]
-humans are often precariously enduring on the planet
(Cuban Missile Crisis...)
-when urgencies (become too predictive) ==> less sensitivity to the unanticipated --> (Seba's “save the world” =) all too human desires for control or for moral prescriptions
with Katie King --> *systems justice* requires something much more complicated
•we have to work with our extended being
•find out new things about it
-how can we go beyond human intention and systems of control?
-we need, and there are, many ways to minimize damage and maximize flourishing
(*systems humans participate in and do not control*)
(? am i part of this) “we” and “us” gathers sympoietically these boundary objects storing details and affects
the fable of “if it's about everything it is about nothing” --> no!
sharpening focus =/= narrowing focus
workshop for thinking
•with objects
◦moved around
◾in visual play
to take your imaginations along other things
•so their worlds layer and enfold and map out and crochet together
◦so that can be sensed and worked on
(?what are) our helpers in apass:
•companion imaginations = our collective animalities
◦such imaginations have worlds that layer and enfold and map out and crochet together (--> systems humans participate in and do not control)
•our complex personhood
•our distributed being
•objects we take as cognitive companions
•our significant otherness honored in on-going attentions
•new learnings
•new materialities
•
(?what are our) methodology of compa[...]
(511)[...notes/khmarchive.txt]%70.9[...] extent is the question relevant to what it does?**)
•Ferris wheel on Juhu beach
•the weighting machine at the local station
(Rai + Keenan --> give me) new resources for imagining justice and democracy
all habits are preindividual : where the subject and population meets
photographs (photoshopped life) ==enable==> a hauntology to emerge in the viewing subject
a priori conceptualism =/= a practice of perception that is involved in the emergence of ecologies
like Rai's photos, the image assemblages that i am making are experiments in perception given the ecology of sensation that i am working through
--> attempts to produce an affect that resonants with a conceptual and bodily reasoning =/= philosophy
my telegram collection <== (Stengers) we do not know a priori the difference between what we must take into account and what we can ignore
(for you, X is deterministic, as are the questions that describe it)
[*]emergence: the appearance of the unanalyzable totality of a new entity that renders irrelevant the intelligibility of that which produced it
...................................
Ticineto Clough
media technological developements ==> (often and perhaps necessarily) put the transformation of being and the transformation of knowing out of sync with one another
why Hollywood concerns me:
•reconceptualization of labor from the cinematic mode of production to the affective mode
•the colossal projection of cinema as a guarantor of a culturally uniform memory
relevant for artists too (they cannot ignore this) --> to rethink the ontological grounds of knowing [and representation] (in the wake of) deprivileging or decentering human perception and cognition (and reconcider these artistic tools and episteme:) sensation, affect, matter, energy
*digital media technology is being redefined in terms of a subtraction of human perception as the presumed center of being and feeling* @apass
(media understood in terms of) *nonanthropocentric affect* --> affect = transition, gateway, passages between dimensions ==> ‘everything = media’ (~ entities can feel or whose vibrations can be felt by other entities)
affect --> [*]media: contractions of forces of the world into specific resonating milieus
**mediation = modulation = (vibration =) intensifying or deintensifying rhythmicities and forces, below and above human perception**
[*]human perception: assemblage of measuring that is irreducible to human agency or human agency alone ==> “non-conscious phenomena”
-this is Barad pointing the way to an epistemology put in terms of measuring that affects as it renders effects
(i need to work on such specific epistemology for ajayeb)
(a[...]
(513)[...notes/khmarchive.txt]%71.5[...]ow and above human perception**
[*]human perception: assemblage of measuring that is irreducible to human agency or human agency alone ==> “non-conscious phenomena”
-this is Barad pointing the way to an epistemology put in terms of measuring that affects as it renders effects
(i need to work on such specific epistemology for ajayeb)
(ajayeb's speculative reals --> speculative grasp of what exists outside human knowing =/=) correlationism: impossibility of a world without human knowing
(one of our obligation today is) [nonapocalyptic] ***recognizing a world without us*** (<-- this is what we must imagine and not “our future” @Pierre)
[by] making use of poetic, affective, rhythmic processes of resonance (--> Sarah's fermentation concert, Sina's popup book)
}==rethink==> *media technologies = technologies of measure*
sensual mathematics
rethink the digital in terms of the “numerical dimension of the virtual”
the potential for mutation immanent to the numerical code itself
(indeterminacies understood in terms of) new processes of quantification that recognize the “full densely packed zones of information that are the intensive surrounds of zero and ones
Clough - Goodman - Parisi
*question of knowing = a politics of capacities* (that crosses every scale of matter/energy)
=/= interpellation and determination of the subject
=/= identity politics (politics of difference)
control society = collection of dynamic quasi-subjects (constituted by a grear number of variables) =/= collection of subjects of right (constituted by the partial alienation of their natural rights to the sovereign)
[*]population only reveals probabilistic regularities once considered at the mass level (=/= collection of controlable subjects)
(in both terms of capital and governance) *modulation and mutation are operative in relations of power* (---> go to Campbell)
[*]publics: addresses of communicated affective states (=/= subjects of discourse about and argumentation over narrative knowledge with truth claims)****
--> matters of vitalizing information
*digital technologies have been fundamental to the deterritorialization of the relationship between individual and collectivity* --Terranova--> (digital technologies through provisional capture and dissemination of affect ==>) constitution of publics
[*]biopolitics: a matter of distributing affective capacities unevenly across population (--> is volatile)
***distribution of affect reshapes society*** --requires--> to restore discursive argumentation (over narrative and its truth claims --> *narrative = a form of truth claim*)
(#telegram with Rai, we need more analysis of... in terms) *ecologies of sensation*: media assemblages with emergent properties that impel new tende[...]
(514)[...notes/khmarchive.txt]%71.5[...] processes of resonance (--> Sarah's fermentation concert, Sina's popup book)
}==rethink==> *media technologies = technologies of measure*
sensual mathematics
rethink the digital in terms of the “numerical dimension of the virtual”
the potential for mutation immanent to the numerical code itself
(indeterminacies understood in terms of) new processes of quantification that recognize the “full densely packed zones of information that are the intensive surrounds of zero and ones
Clough - Goodman - Parisi
*question of knowing = a politics of capacities* (that crosses every scale of matter/energy)
=/= interpellation and determination of the subject
=/= identity politics (politics of difference)
control society = collection of dynamic quasi-subjects (constituted by a grear number of variables) =/= collection of subjects of right (constituted by the partial alienation of their natural rights to the sovereign)
[*]population only reveals probabilistic regularities once considered at the mass level (=/= collection of controlable subjects)
(in both terms of capital and governance) *modulation and mutation are operative in relations of power* (---> go to Campbell)
[*]publics: addresses of communicated affective states (=/= subjects of discourse about and argumentation over narrative knowledge with truth claims)****
--> matters of vitalizing information
*digital technologies have been fundamental to the deterritorialization of the relationship between individual and collectivity* --Terranova--> (digital technologies through provisional capture and dissemination of affect ==>) constitution of publics
[*]biopolitics: a matter of distributing affective capacities unevenly across population (--> is volatile)
***distribution of affect reshapes society*** --requires--> to restore discursive argumentation (over narrative and its truth claims --> *narrative = a form of truth claim*)
(#telegram with Rai, we need more analysis of... in terms) *ecologies of sensation*: media assemblages with emergent properties that impel new tendencies, new forms of attention, new forms of intention, new forms of distraction, new forms of habit, new forms of practice
*politics of intervention: a matter of entering in the middle in order to *modulate* ~= (Rai's) counter-actualization (~= criticism): moving down from the extended, back to the intensive or potentiality (not merely a deconstructive practice, but) an ontologically oriented practice, a performative intervention brining a change of speed, rhythm, vibration --> politics of vibration (Pia's method)
media technological developement ==deploy==> (which?) ontological and epistemological implications
to give criticism more specificity and width
measure and media technologies
[...]
(515)[...notes/khmarchive.txt]%71.6[...]terials shifting ecologies from relative stasis to absolute flux, at times and usually in the interests of narrow class segments, in innovative and “game-changing” ways
ecologies of workaround practices
...subaltern and autonomous sensibility imprisoned and controlled by forms of monopoly and habituation
...nodes of algorithmic capital
traverse and exceed
islamophobic co-branding of Israel and India
marketing and hacking of digital cultures
social practice / hacking
pragmatic, ad hoc, networked approach (to an obstacle)
sufficient reason proceeding through intuition as much as probability
**what workaround repurposes our relation to technology and technique itself? <--Rai-- collective experiment in pragmatizing in mobile ecologies
heterodox political economy of contemporary digital capitalist control + its parasitical and autonomous pirate kingdoms (Sundaram > Rai)
Foucault --> ****knowledge was not made for understanding, it was made for cutting****
entrepreneurial capture of digital cultures and their hacking (in India)
-what is the force, sense, and value of the habituation (of CG hacking, of pragmatic experimentation habits)? --Sina--> (question of) passage between affective states
-(how can we?) better diagram through connecting relations and functions of force, value, and sense in (pirated & corporate) contemporary digital media infrastructures
(how to understand effectively the knots of) ***technoperceptual*** (becoming, relations, assemblages, habituation)
negotiating the digital (irreducible to capitalist strategies of value capture ~ resistance form)
the ecology of sense and sensation that jugaad events [technical animation CG] operate through (and happen in) *requires specific pirate infrastructures*
Rai's jugaad --affirm--> becoming through a counteractualization of the infrastructures of postdigital cultures
strategic narratives of acts of consumption --> sources of new productivity
(Ris's notion of) ecological: process-oriented historical materialism
interpretation by thinking --through--> assemblages of action --through--> assemblages of thought
collective practices of habituation
([Rai's] methodology of) *affect-as-capacity* --shift--> the focus of attention away from language (discourse and representation) toward habituated and emergent sensations in historically specific media assemblages
transformation of telecommunications in colonial and postcolonial South Asia
(Guattari's) assemblage: a prepersonal practice, a kind of style, a creative mutation that binds an individual or a group consciously or unconsciously
...................................
[...]
(516)[...notes/khmarchive.txt]%71.7[...]ked approach (to an obstacle)
sufficient reason proceeding through intuition as much as probability
**what workaround repurposes our relation to technology and technique itself? <--Rai-- collective experiment in pragmatizing in mobile ecologies
heterodox political economy of contemporary digital capitalist control + its parasitical and autonomous pirate kingdoms (Sundaram > Rai)
Foucault --> ****knowledge was not made for understanding, it was made for cutting****
entrepreneurial capture of digital cultures and their hacking (in India)
-what is the force, sense, and value of the habituation (of CG hacking, of pragmatic experimentation habits)? --Sina--> (question of) passage between affective states
-(how can we?) better diagram through connecting relations and functions of force, value, and sense in (pirated & corporate) contemporary digital media infrastructures
(how to understand effectively the knots of) ***technoperceptual*** (becoming, relations, assemblages, habituation)
negotiating the digital (irreducible to capitalist strategies of value capture ~ resistance form)
the ecology of sense and sensation that jugaad events [technical animation CG] operate through (and happen in) *requires specific pirate infrastructures*
Rai's jugaad --affirm--> becoming through a counteractualization of the infrastructures of postdigital cultures
strategic narratives of acts of consumption --> sources of new productivity
(Ris's notion of) ecological: process-oriented historical materialism
interpretation by thinking --through--> assemblages of action --through--> assemblages of thought
collective practices of habituation
([Rai's] methodology of) *affect-as-capacity* --shift--> the focus of attention away from language (discourse and representation) toward habituated and emergent sensations in historically specific media assemblages
transformation of telecommunications in colonial and postcolonial South Asia
(Guattari's) assemblage: a prepersonal practice, a kind of style, a creative mutation that binds an individual or a group consciously or unconsciously
...................................
*traveling the bibliographic among knowledge worlds*
(Katie making a) multimedia bibliographic essay *with an argument* --> working out a practice of *transdisciplinary inspection*
(@apass, a few index of evaluation for such practice:)
•*how well it learns and models how to be affected or moved*
•*how well it opens up unexpected elements of one's own embodiments in lively and re-sensitizing world*
•(what are) *its possibilities for immersive play among sensations and platforms amid media technologies*
•(what are) *its ways of participating in multispec[...]
(517)[...notes/khmarchive.txt]%71.7[...]to perceive multiform
rewarded by dopamine
triggered by pleasure, anticipation, yawning fields for memory [--> my ajayeb study], learning and unlearning, tenacious addictive repetitions
tools: drawing, role playing, gaming, writing, critiquing, reviewing, costuming, songwriting, singing, webby community building, techy arts, fans advocating their interests in films
--> shaping environments and contexts for imagination and cognition
*wording: a practice of displaying + crafting worlds, of sharing + enjoying expertise, of noticing tiny details of connection and similarity amid the tweaks and frissons of alternative shadings across many intertextualities of association, history, genre, care*
in interface
what was obvious to one was mystery to another
what was trivial to one was a barrier to another
how do you reply in terms that are alien to you?
@apass
*actual materialities of distributed thinking* <--among-- infrastructures of:
•publication
•media
•conferences
•scholarly communication
•research results and processes
•
elegant parsimonies of explanation
clever bodies at the edge of apprehension (Despret's Clever Hans Effect)
an interative agency (Katie calls) *learning to be affected* =/= “mearly the effect of...” ...ولی اون فقط داره
odor kit
a device organized in a careful pallete of small differences
learning to be affected --entails--> a dynamic trajectory by which we learn to register and become sensitive to what the world is made of
body parts are progressively acquired --> world counter-parts are being registered in a new way (= my ajayeb studies)
*acquiring a body: a progressive enterprise that produces at once a sensory medium and a sensitive world [---> go to Captain Marvel 2019 film]
what sort of project of multiplicity is transdisciplinarity?
what sort of double consciousness might it array in which political economies?
(Bateson's) distributed being = we don't end at our skin
***what does it mean to say to any particular group of people that we do not end at our skin?!***
what sort of boundary object is this “skin”?
(Keeling > Katie) a book is a wormhole --into--> transdisciplinary universe
*lyricism of surplus*
“the end of the world... work with me”
agencies of valorization (of pricing, of valuing, of mobilizing labor) : political economy of acquiring body parts from the skin's edge
*agencies of capital: worldly processes of economic systems articulating and distributed among, but not reproducing the powers of the state, or of community, family, or nation*
+ other agencies:
•sensory-motor apparatus and affectivities
•thinkings and [...]
(518)[...notes/khmarchive.txt]%72[...]sons of alternative shadings across many intertextualities of association, history, genre, care*
in interface
what was obvious to one was mystery to another
what was trivial to one was a barrier to another
how do you reply in terms that are alien to you?
@apass
*actual materialities of distributed thinking* <--among-- infrastructures of:
•publication
•media
•conferences
•scholarly communication
•research results and processes
•
elegant parsimonies of explanation
clever bodies at the edge of apprehension (Despret's Clever Hans Effect)
an interative agency (Katie calls) *learning to be affected* =/= “mearly the effect of...” ...ولی اون فقط داره
odor kit
a device organized in a careful pallete of small differences
learning to be affected --entails--> a dynamic trajectory by which we learn to register and become sensitive to what the world is made of
body parts are progressively acquired --> world counter-parts are being registered in a new way (= my ajayeb studies)
*acquiring a body: a progressive enterprise that produces at once a sensory medium and a sensitive world [---> go to Captain Marvel 2019 film]
what sort of project of multiplicity is transdisciplinarity?
what sort of double consciousness might it array in which political economies?
(Bateson's) distributed being = we don't end at our skin
***what does it mean to say to any particular group of people that we do not end at our skin?!***
what sort of boundary object is this “skin”?
(Keeling > Katie) a book is a wormhole --into--> transdisciplinary universe
*lyricism of surplus*
“the end of the world... work with me”
agencies of valorization (of pricing, of valuing, of mobilizing labor) : political economy of acquiring body parts from the skin's edge
*agencies of capital: worldly processes of economic systems articulating and distributed among, but not reproducing the powers of the state, or of community, family, or nation*
+ other agencies:
•sensory-motor apparatus and affectivities
•thinkings and memory-images distributed across people and media
(sometimes) layered double-bind systems ==> numbing out
queerly valorized --Keeling-->
if Pam Grier is a locus of desire for both heterosexual males and for lesbians such as Lesbian Avengers’ lesbian prtygoers, then her presence on The L Word [TV series] is another way the series seeks to bring these populations together in a shared project of value production
phenomena: topological reconfigurings/entanglements/relationalities/(re)articulations
ongoing reconfis of world ==> = agency =/= attribute
national agendas f[...]
(519)[...notes/khmarchive.txt]%72[...]br />
(partial and highly distributed) authorial and receptive agencies --require--> affective labors -->
•sifting among authoritative and alternative knowledges
•clarifying affiliations
•inspiring trust
(Ahmed's material feminism) @apass
whose material was this?
which generations of feminisms were implicated?
which details were necessary to name others carefully?
what contexts were backdrops for which founding gestures?
affective labor (in apass): frustration, forgetting, unfairness, intensity, ethics, hope, carring attention to detail
[let's not] be quite so willing to deposit our hope in the category of “the new”
objects become sticky
objects become full of affective value
critique
(in apass i have been experimenting with the) effects of reducing complexity
(i am aware of both) the hard work of elegance in explanation & of essentialism in critique
-strategic openings and closings of “black-boxes” (full of memory)
wir
(Katie --> one must wonder) who is being evoked by this ‘we’
to what extent this ‘we’ functions to interpellate the reader into a community that shares a common horizon? (@Sven and Chloe bookshop)
which side, which knowledge world, in what spacetime are ‘we’ on, inside and outside of, bonding and othering?
*tacit forgetting* =/= resolution
**what sorts of boundary objects value irritation?** @Leo
(my irritation in apass with tacit knowledge, spiritualism, Vivero, Manning, process philosophy,,,)
Katie accounts for Ahmed worries that Barad's mattering and some othe black-boxing speech acts are only caricatures of whole arguments, of whole (disciplinizing?) archives, and that they are not conducted at the proper grain of detail, “not attributed to somebody”
attention (in time) -->
•narrow the range of possibility of -ism(s)
•alter the grain of detail ==> *differential focus*
ajayeb.net: an intellectual infrastructure assemblaged and stacked (extensively scaled, intensely scoped) =/= disciplinized archives of references (a knowing that linkages exist and can be assumed and must be consciously made explicit as “new”)
•my “=/=” set the focus of lens unsed in examining --> alter the grain of detail (deliberately and dismissingly) --> a “we” is needed --to--> pull back --to--> include alternate knowledge worlds
ajayeb.net/bibli: bird's-eye view of the bibliographic growth
mobility and detachability of “nots” provoking frission
@ERG's new website: what if the worlding here needs to scope and scale along ranges of detail, indications of shifts from one knowledge world to another assemblaged through boundary objects?
-who gets to say in which knowledge world?
routinized rhetoric about[...]
(520)[...notes/khmarchive.txt]%72.2[...]r />
origin of computing goes back to 19th century insurance industry: modern elimination of risks
social theory of data science
1820s (Babbage’s) difference engine
right at the industrial revolution: division of labor (for Babbage was the highest human achievement)
==> welfare state
the state protects and promotes the economic and social well-being of the citizens
we are living by the rationality of insurance industry (==> operating our lives by technologies of information and computing)
[we can live with it differently]
logic of progress is not the issue, logic of acceleration is the problem
(idea of) frictionless economy ==> must go faster and faster
discourse of stasis =/= how to explore change?
not preserving endangered species, but preserving the possibility of change
desks are information technologies
Bowker > Sina: every critical work (today) must include the centrality of data (and calculation) in our lives
(from premodern) *describe the world* [bestiaries] --to--> (modern necessity to) *calculate the world* [recognizing a calculated world --> my interest in Olearius]
...................................
(Cameron's image of) Terminator: relentless unidirectional progress [that you can't negotiate with] (~= modernity) ==> destruction of cultures and communities --> destroy ourselves
how to live with Terminator = how to live with modernity --> postmodernity
(in the film the Terminator is finally terminated by a determined woman using rather old-fashioned technology)
absolutely will not stop
inside: hyperalloy combat chassis, microprocessor controlled, fully armoured, very tough
outside: living human tissue, flesh, skin, hair, blood --> controlled by a clinical logic: *it cannot be reasoned with*, it cannot be bargained with
its metal skeleton rises from the ashes and carries on with its mission. the skeleton too is chopped to bits, the individual bits come to life and continue with their goal
(for Sardar) modernity is the conceptual equivalent of the Terminator (incepted in European Enlightenment: modernize traditional cultures and relentlessly lead mankind, screaming and protesting, by the nose towards a progressive utopia)
modernity ~=> (witnessed, if not caused:)
•death and elimination of numerous cultures
•destruction of countless communities and histories
•disappearance of hundreds of valuable animal and plant species
•transformed arable land into wastelands and deserts
modernity: the official culture of the world
(Nietzsche, Heidegger -->) it is not possible to think our way out of modernity with the philosophical system of thought and language supplied by modernity
--> Vattimo's (bad) philosophy of crisis:<[...]
(521)[...notes/khmarchive.txt]%72.4[...]ning of) morality and principles of justice in a postmodern world: [democracy's western ethos:]
•recognition of human needs
•courage
•solidarity
•justice
•prudence
•(virtue of) participating in rational discourse
(Sardar's reading:)
•stating the obvious with a sense of grand discovery is an essential postmodern disease
•what modern science and technology, free market economy and multinational corporations are doing in the name of freedom, justice and fairness
--> despite wonderful sentiments, and all the arguments for justice and equify, we end up with more of the same
(problem of the East with) modernity: a European cultural construct based on specific historical legacy and condition, and its basic goal has always been to shape science, politics, arts, morality and the world according to its own image and inner logic
+
much of postmodernist thought is a sitnilar European construct and continues the old programme in a renewed attempt to justify neomarxism or new brands of liberal humanism
-what is a a genuine, radical departure from postmodernism?
religiosity: that which transcends the world (can be expressed in Fascism, Communism, Nationalism, Scientism, Aestheticism, Nuclearism, or in several other secular religions)
[*]secularism: a dishonest kind of religiosity***
(mark of out time:) *necessity of recovering our sense of oneness with nature* <-- our total alienation
[?my artistic research is the very expression of] (Griffin's) postmodernism : a new relationship with the past (and the future) <-- postmodernism acknowledges, appreciates and wants to learn from the wisdom of traditional societies ~= neoconservative religious fundamentalism =/= constructive nihilism
[the strive for a new ‘enchanted science’ (=/= sacred science) that] overcomes the separation between truth and virtue, value and fact, ethics and practical necessity
(Falk's) Disneyland postmodernism:
•abstract affirmation of a holistic harmonious future
•homogenized uniformity (based on a colonizing logic and westernization of the globe)
•reinterpret science and natural reality as confirmatory of a spiritual grounding for human
•holistic possibilities of encompassing conflict
•***postmodernism as an expression of the privileged status of the West***
*greek gnosis is the Terminator in its guise of mystic* (which provided the Enlightenment with its springboard and modernity with its mission to subjugate non-western cultures)
arrogance and authoritarianism are intrinsic in both Greek rationalist and mystical thoughts:
•Socrates --> worshipped reason and was an arrogant and obnoxious man who enjoyed ridiculing ordinary folks
•Buddah --> worshipped nature and produced a to[...]
(522)[...notes/khmarchive.txt]%72.5[...]nce
•violence against the sovereignty of local subjects
•violence against an internationalized regime that increasingly claimed exclusive sovereignty for itself
...................................
ethnography of capitalist crisis (a project on:)
•the politics of [*]transparency: the ideological pointing stick by which the market has appropriated for itself the function of regulating the state (where it was the function of the state to regulate the market)
•how capitalism ([Morris] in Thailand) disguises itself as mere monetization
•how money's total and totalizing meditations have come to be experienced in the contrary idioms of immediacy and eternal present-being
•
([i am] learning with Morris) ethnography of crisis
-how capitalism in Thailand disguises itself as mere monetization
-how money's (total and totalizing) mediations have come to be experienced in the contrary idioms of immediacy (and eternal present-being)
-rhetorics of transparency and visibility (conceived in aesthetic domains)
(narcissistic act of) teletechnic encompassment
*spirit mediumship*
[auratic threshold of representation]
(the nationally renowned spirit medium) Chuchad, flamboyant media savvy
daguerreotypy: a demonic receiving device that had the capacity to retain and thereby diminish the photographed subject's substance
(in Thai) kaan thaay [taking, wasting] ruup [picture]
•Thai word for photography
•concomitant transformation and discharge
--✕--> spirit practices were brought into conversation with the mass media
•conceptualized largely in terms of atavism and/or residue (repressed orgiastic impulse buried)
•(located on the periphery of) the *nation's geo-body* [=/= state's formed public]
(from the perspective of rationalist Buddhist orthodoxy [and in the case of iranian superstitions, Holakouee خرافه khorafe] -->) mediumship: (imagined as) a temporal interruption of the nation's modernity
communist occult practices
emasculating magic
phantasmatic triad of nation, religion, monarch
mediums = state's other
[today]
•identification between the local and the global (facilitated by transnational communication systems) compete with those of the nationalism
•*market-based discourses of civic politics in the anticipation of being seen from afar by a multinational media audience*
•
mediumship reborn as...
•circulating along with its own images
•part of an endlessly proliferating series (=/= double of a lost original) in which it merely seeks to be legible as an image of its displaced self
[a figure many artists today want to be: spirit] *medium* (profession of epiphanic discovery) --transmitting--> parano[...]
(523)[...notes/khmarchive.txt]%72.8[...]iranian superstitions, Holakouee خرافه khorafe] -->) mediumship: (imagined as) a temporal interruption of the nation's modernity
communist occult practices
emasculating magic
phantasmatic triad of nation, religion, monarch
mediums = state's other
[today]
•identification between the local and the global (facilitated by transnational communication systems) compete with those of the nationalism
•*market-based discourses of civic politics in the anticipation of being seen from afar by a multinational media audience*
•
mediumship reborn as...
•circulating along with its own images
•part of an endlessly proliferating series (=/= double of a lost original) in which it merely seeks to be legible as an image of its displaced self
[a figure many artists today want to be: spirit] *medium* (profession of epiphanic discovery) --transmitting--> paranoiac messages --prophesying--> boundary penetration (originated with the state)
(revolution reduced to) the status of mise-en-scene
bourgeois democracy
market-based discourses of civic politics
simulacral space of the new mediascape
(Chuchad's promise of authenticity -->) violent authenticity of an exposure in which mediumship's representations would be renounced --> *techniques of the performance themselves become the object of performative inscription*
history of religious legitimacies
populist conservative monk --> religious sermon in the format of emphatically dialogic, using vernacular forms and local dialects to disseminate [--> content remaines deeply orthodox in its valorization of the foundational texts + its ritualist inscription]
+
medium's anti-ontological discovery
~=>
either there is nothing to transmit or there is no means of transmission = silence or white noise
Phra Phyom --> embodiment of fame itself, a bastardized auratic presence that is always arriving (~ imminent without specification)
-what drew these people to this performance?
(seeking the) ambivalent pleasure (not without violence) of having a secret unmasked
acolyte
to ensure a line of vision between the medium and his audience
broadcasting device = recording device
authorship --(displaced by)--> a logic of *tracking of traces without a subject* (<-- reduction of representation and inscription)
modern mediumship ~= [*]automatic writing: (most associated with surrealism, in Western contexts) the writer seeks to merely transmit his or her unconscious thoughts and, in the process, to disavow the notion of authorial agency... [it marks a more general transitional moment in the history of representation --Morris-->] ***the production of meaning ceases to be a function of writing [...]
(524)[...notes/khmarchive.txt]%72.9[...] of traces without a subject* (<-- reduction of representation and inscription)
modern mediumship ~= [*]automatic writing: (most associated with surrealism, in Western contexts) the writer seeks to merely transmit his or her unconscious thoughts and, in the process, to disavow the notion of authorial agency... [it marks a more general transitional moment in the history of representation --Morris-->] ***the production of meaning ceases to be a function of writing --> actuality or facticity becomes the primary object of inscription***)
confessional performances
denunciation of possession performance
untranslatable utterances [**increasing performance of untranslatability, glossolalia غريبه گفتارى --> contemporary spirit possession performances ==> the truth of the spirits in the mass-mediatized world is not referential and certainly not universal --✕--> the truth of the spirits centers on questions about the difference between noise and information]
mediums embrace technology
mediumship proliferates
mediums and the media provide each other with metaphors
(mediums seek to escape the relationship altogether) in forms of ecstatic nonrepresentation or absolute renunciation
Chuchad cutting his tongue --> disavow disavowal
“[...]he rendered himself voiceless, and the only sounds he could make were those of exhalation and inhalation: sounds of the body as machine”
...the crowd gasped and then repeated --> confused awe & automatism
[a fable:] “Chuchad placed the tongue on a piece of white paper, and the blood quickly diffused into the fibers. For a moment it appeared as though the tongue was writing a blunt, indecipherable hieroglyph. Chuchad then held the paper to his mouth so it was covering his face and pressed the tongue back into its original place. This time, he seemed to be rewriting, or rather, writing in reverse, and the glyph was inscribed on the tongue as though the tongue had been transformed into paper and the paper into pen. Thus did writ- ing make speech possible. The medium pulled the paper away, folded it carefully, and then, with only a little blood reddening his lips, began speaking.” (Morris)
•tongue excision = performative repudiation of mediumship
•voice = the vehicle of a simple exteriorization
•[*]fable: staged risk in the form of a bad example ==> “object of transmission = the truth”
•[*]confession: a mode of accession or conformity to the message
in Buddhism of premodern cosmologies --> a domain of natural signification where there is *a pure identity between signifier and signified*
auxiliary hell جهنم کمکی
[a fable:] scrutiny ==> (meritorious beings:) people in question become miraculously equipped with memory
recorded on luminous jewel-encrusted gold tablets
quaint tr[...]
(525)[...notes/khmarchive.txt]%73[...] to the message
in Buddhism of premodern cosmologies --> a domain of natural signification where there is *a pure identity between signifier and signified*
auxiliary hell جهنم کمکی
[a fable:] scrutiny ==> (meritorious beings:) people in question become miraculously equipped with memory
recorded on luminous jewel-encrusted gold tablets
quaint traditions عجیب و جالب
(i am learning from Morris how not to) reject the cosmology as a symptom of superstition or a relic of bygone times
ubiquity alone is inadequate to demonstrate relevance
(in the story of Yama) in the evildoer's case, speech is not the mere instrument of truth: it is both a symptom and a cause of sin
where the law rules ==>
•there is no difference between *object* and *sign*
•there is no difference between *speech* and *voice*
the language of truth (personified in the speechless child) =/= corruptions of human utterance : {truth's silent ideality =/= sin's “over-naming"}
mediumship's representational function: transmission of a referential truth + repeated registration of the mere technique of its transmission
(Chuchad's) instrumental “writing”
(like Chuchad, many performance artists are today) inhabiting the era of ***technique's fetishization*** = (Heidegger's era of) technology
occult returning in the guise of transparency
nationalized discourse of modernity: (oppositional terms of) science =/= magic
redolent of... حاکی
when *observation* (propelled by desire =/=) become a form of *attention* (propelled by labor)
[Morris > Kittler on “discourse network” of Freud, Simmel, Rilke:] writing = an exhaustion that endlessly refused to end (=/= miniatures of meaning)
--> “writing is nothing beyond its materiality” and people who practice this act simply replace writing machine ==promis==> *mystical union of writing and delirium*
(from) actual magicality of script --to--> the representational capacity of inscription --to--> a deployment of writing in the mode of mathematics (bureaucratic list poetry)
incorporation of technologies of mass mediatization into the language (and performance of possession --by--> the discourses of lost tradition)
-what kind of mediation is (not simply the inscription of its technique, but) a renewed transmission of meaning?
**the fantasy of a return to meaning**
[Morris submits that] (direct marketing ~=) *pyramid schemes* are the economic counterpart of *mediumship*
= the mode of retailing in which the function of distribution and resale (and indeed the movement of capital) is masked in the *rhetoric of directness*
•[*]directness: withdrawal of an infrastructur[...]
(528)[...notes/khmarchive.txt]%73[...]he mode of mathematics (bureaucratic list poetry)
incorporation of technologies of mass mediatization into the language (and performance of possession --by--> the discourses of lost tradition)
-what kind of mediation is (not simply the inscription of its technique, but) a renewed transmission of meaning?
**the fantasy of a return to meaning**
[Morris submits that] (direct marketing ~=) *pyramid schemes* are the economic counterpart of *mediumship*
= the mode of retailing in which the function of distribution and resale (and indeed the movement of capital) is masked in the *rhetoric of directness*
•[*]directness: withdrawal of an infrastructure of mediation into the person of the distributor + مستتر کردن occulting of technique in the very moment of display
•[*]pyramid scheme: a structure in which retailers recruit more retailers --> (mainly serves the interests of) multinational entities parading as local entrepeneurialism
grotesquely functionalized room
abandoning the ontology of mediumship (for...)
putatively unmediated truth (of...)
magic's metamorphosis entailes a repetition
([Morris analysis of Chuchad:] a medium becoming) a middleman disavowing the mediations that he performed in order to produce the illusion of value, or meaning, or truth
•working only in the repression of its own operations --> truth-effect of marketing
--> *the market can substitute for magic*, the media can be itself, the very nature of money (its abstractions and its generality) can compensate for the differences it effaces
*rhetoric of asian family*
occult network: networks that are not publicly disclosed
(in environments that are believed not to operate as an open economy --> economies are dominated not only by particular families but by the logic of family [exclusive and unassailable ties between small communities])
=/= rationalization of local economies, market liberalization,,
•anachronistic imaginary of transnational capitalism and the racialized family (of asian nations) --> idealized
•metaphorical ruse of kinship's discourse
•*neocolonial fantasy concealed in the dream of immediacy* --> Amway: theologically informed market liberalism--pursuing a noiseless world where feedback is impossible
confessional disclosures of new capital
rhetoric of transparency
mediumship's (enthralling) dramaturgy of disclosure
(Morris asking) what else is transparency in the massified world? a mediation so total that it has become invisible (?)
...................................
•to challange them
•to break with their own gesture
•to inherit from them
*Socrates --> alleged epistemo-sociological enquiry ([[...]
(530)[...notes/khmarchive.txt]%73.1[...]l ruse of kinship's discourse
•*neocolonial fantasy concealed in the dream of immediacy* --> Amway: theologically informed market liberalism--pursuing a noiseless world where feedback is impossible
confessional disclosures of new capital
rhetoric of transparency
mediumship's (enthralling) dramaturgy of disclosure
(Morris asking) what else is transparency in the massified world? a mediation so total that it has become invisible (?)
...................................
•to challange them
•to break with their own gesture
•to inherit from them
*Socrates --> alleged epistemo-sociological enquiry ([the tradition of] asking people what they know and how they think) --Savransky--> (hallmark of social sciences today:) *ethics of estrangement*: ‘becoming estranged’ from the realm of appearances made available by direct experience in order to ‘gain access’ to a realm of facts and causes**** ==Whitehead==> *bifurcation of nature*: a mode of understanding whereby experience only discloses that which is apparent, whereas the ‘relevant’ factors in the process of knowing the world must always lie, and be sought, somewhere else
*=/= Alice in Wonderland
*=/= Cinderella [--> harem girl, hallucinating with animals, not becoming a psycho (angry), arrested]
*=/= William James: inquiry is about **the way some people cultivate an expertise**, **how they hesitate**, **how they think**, **how they complicate a problem** [#feedback] (for example)
◦*religious experience: to address his questions to the ones who know, the ones whose expertise could help him learn something new and often unexpected --> passionate, even if problematic, experience of living in a world where God matters*
◦*emotional experience: with theater actors, who know about creating, discriminating, disclosing, and sharing emotional experiences*
***from whom should we inherit our practices, and how?***
learning from Despret's *anachronism* (her field philosophy)
اشتباه در ترتیب حقیقی وقایع
(heritage of Socrates) form of epistemic and ethical bifurcation ==> search for hidden causes (underlying the conduct of actors)
Socrates's “you think you know, but actually, you don't know and you don't think” ==created==> ***[1]a device that inhabits thinking and produced only mental paralysis***
--✕--> (Despret:) investigators rarely ask the question of how the people they interview might be interested in the questions addressed to them
*relevance = adventure*
there are many examples of how a piece of abstract knowledge that looked like devoid of any imaginable consequences came to matter (acquired an importance nobody would contest)
-relevance may be lost in translation
*ecology of dynamic and fragile patterns of relevance,[...]
(531)[...notes/khmarchive.txt]%73.2[...]eldwork):
•(it may) take the form of a device that sparks the creation of thoughts
•(it may) transform the relationship between the enquirer and the one she is addressing
•(it may) disclose some dimensions of the situation that were not visible or felt
•(it may) completely redefine what people actually docile
•
positivist sociological approach: to discover a reality already given, already stabilized + procedures asserting this stability + questions wanting to be neutral + a large and distributed sample + a modest investigator: who disappears behind the strength of the data (Haraway)
[*]inquiry: studies what it creates while studying it, and the changes it provokes (<-- we know this in art, @apass)
-can i no longer develop knowledge behind the back of those that i have questioned (my mother...)?
apass, #feedback
it is up to them to make the connection between what they think and what determines their particular way of thinking
summoning =/= mimesis (@Marialena)
@Pierre (from) critical analysis --to--> pragmatism
***we do not think or act “because” of social determination, but rather “with” them*** ~= better Cinderella (learning pragmatism from Cinderella: how to think and act with the evil sisters?)
amateur: the one who develops an expertise, a love, a taste [--Stengers--> dare to taste =/= dare to know]
Leibniz addressed his inquiries to the ones who know, because they have cultivated a particular relationship (of the amateur) with the very issue he wanted to learn about (=/= to address inquiries to the ones who know by virtue of being a mere authority)
•Leibniz proposed that woman should be addressed about the most important problem, that of the love (appropriate to give God) [...] because they are competent in the matter
•Leibniz = the master of abstraction --made--> [*]abstraction = a politeness of thought**♥, [*]politeness = a constraint on creation**
•****(why ask women about love? because) [*]woman: the ones who refuse letting a duty to ‘speak truth’****
--> a real interest in thinking about and with love (=/= “school of love”)
when you do *field philosophy* --Despret--> [*]field: a field-to-be, a milieu, a collective, a situation =/= field as something that preexists our inquiry
(how in apass i did field philosophy and field inquiry --> i made many times) situation-becoming-a-field (where you can learn something) needed:
•imagination
•tact
•daring
•opportunism
•humour
•
Despret > Claverie on pilgrimage with the Virgin of Medjugorje
she offered to those whom she addressed the most unexpected mode of response
she became interested in the very sophisticated way they think
(=/= social scientist's ne[...]
(532)[...notes/khmarchive.txt]%73.4[...]a love, a taste [--Stengers--> dare to taste =/= dare to know]
Leibniz addressed his inquiries to the ones who know, because they have cultivated a particular relationship (of the amateur) with the very issue he wanted to learn about (=/= to address inquiries to the ones who know by virtue of being a mere authority)
•Leibniz proposed that woman should be addressed about the most important problem, that of the love (appropriate to give God) [...] because they are competent in the matter
•Leibniz = the master of abstraction --made--> [*]abstraction = a politeness of thought**♥, [*]politeness = a constraint on creation**
•****(why ask women about love? because) [*]woman: the ones who refuse letting a duty to ‘speak truth’****
--> a real interest in thinking about and with love (=/= “school of love”)
when you do *field philosophy* --Despret--> [*]field: a field-to-be, a milieu, a collective, a situation =/= field as something that preexists our inquiry
(how in apass i did field philosophy and field inquiry --> i made many times) situation-becoming-a-field (where you can learn something) needed:
•imagination
•tact
•daring
•opportunism
•humour
•
Despret > Claverie on pilgrimage with the Virgin of Medjugorje
she offered to those whom she addressed the most unexpected mode of response
she became interested in the very sophisticated way they think
(=/= social scientist's need to determinate the causes of something [designates it as an anomaly ==> impoverishing the object of study] --> asking “why people believe?” or “how can we explain such an odd thing as people believing in a supernatural being?”)
(she explored and learned with people how they think -->) ****how they take care of what matters for them with thoughts**** --> takes the form (in the pilgrims experience) of [*]hesitation: a sign that identifies that thought is occuring & this thought is taking care of something that matters [---> go to Attar Tazkirat al-Awliya]
forms of hesitation:
•openly contradictory alteration of positions
•a critical position (the apparition is not there)
•a position of belief
•using semantics or syntactic devices that introduce ambivalence
--> Claverie learns to hesitate with them
--Stengers--> ecological practice: a practice that takes into account the fact that the inquiry participates in the ‘milieu’ of those it addresses --> *the practicioner is herself taking care of what matters with thoughts and learns to create (what Despret would call) the relevant *milieu of thought*
Matrix world: “consumer victim =/= resistant hacker fighter” and nothing else
if you are a student of ghosts --> you are competent in sensing the taste of ghosts
{ancestors ate too much salt ==> descendants desire water}--> *inte[...]
(534)[...notes/khmarchive.txt]%73.4[...]ophy and field inquiry --> i made many times) situation-becoming-a-field (where you can learn something) needed:
•imagination
•tact
•daring
•opportunism
•humour
•
Despret > Claverie on pilgrimage with the Virgin of Medjugorje
she offered to those whom she addressed the most unexpected mode of response
she became interested in the very sophisticated way they think
(=/= social scientist's need to determinate the causes of something [designates it as an anomaly ==> impoverishing the object of study] --> asking “why people believe?” or “how can we explain such an odd thing as people believing in a supernatural being?”)
(she explored and learned with people how they think -->) ****how they take care of what matters for them with thoughts**** --> takes the form (in the pilgrims experience) of [*]hesitation: a sign that identifies that thought is occuring & this thought is taking care of something that matters [---> go to Attar Tazkirat al-Awliya]
forms of hesitation:
•openly contradictory alteration of positions
•a critical position (the apparition is not there)
•a position of belief
•using semantics or syntactic devices that introduce ambivalence
--> Claverie learns to hesitate with them
--Stengers--> ecological practice: a practice that takes into account the fact that the inquiry participates in the ‘milieu’ of those it addresses --> *the practicioner is herself taking care of what matters with thoughts and learns to create (what Despret would call) the relevant *milieu of thought*
Matrix world: “consumer victim =/= resistant hacker fighter” and nothing else
if you are a student of ghosts --> you are competent in sensing the taste of ghosts
{ancestors ate too much salt ==> descendants desire water}--> *intersubjective nature of remembering*
-[Despret > Kwon] true human desires are not those of an isolated individual. it is the individual who feels the desire, whereas the origin of the desirem, like the spirit's phantom salt, may be with someone else, for it is in the presence of this other that the water becomes salty --> ***the desire to remember can be a desire that rises somewhere between the past and the present***
-agencement: the act of commemoration responds to a desire, so one cannot choose whether it emanates from the one who is remembered or the one who takes charge of remembering --> the desire to be remembered & the desire to remember hold together [=/= giving ontological priority to the imagination of the living]
what can i learn from Tehran's bestiary, from my mother, from unusual old iranian fables, from telegram animals?
•let myself be instructed by the events that my inquiry creates
•let myself be called by the enigma that will guide me inmy understanding of events
*to be in[...]
(535)[...notes/khmarchive.txt]%73.5[...]ning is requested of me? ****what is my obligation to the meaning i am seeking?**** [=/= Mette's work]
...................................
to bring to BOZAR project with Goda into my interest in geo-feminism
the question of naming, of taxonomy --> a way of being into connectedness
[*]ajayeb studies = **how to inherit natural history otherwise**, how to think about natural history, embracing other (than western) heritages of natural history that enlarges the world for us and the ones we are living with
plantation system:
1. radical simplification, elimination of whole categories of players (in systemic encounters)
2. radical substitution, whole domains (plant life, animal life, human labor system in interaction with animals and plants and microbs) are substituted
==> radical break of connection to place
==> release of numbers : value added processes based on the management of numbers
to look at the planetary shape of some of our problems
-scene = condition of...
scenography --> ‘scene’ is a visual spatial way of thinking about what makes the ‘condition’ of something
...................................
(Calvert on The Nature of Difference book @Quinsy)
rise of population genomics
•efforts like Human Genome project --> refusing to afford a genetic basis for race categories
•tools to identify “deep ancestry” (indicating a geographic origin in prehistory)
postracial politics
recreational genomics --mutating--> “race” out of 19th century concept of “blood quantum” that imperfectly signals complex tribal relatedness and membership
(purchasers of) **genome = book of life** ==> racialized and medicalized subjects
*mutated racial discourses*
renaissance of race categories
science has the authority to establish truth claims that scholars in the humanities must reckon with
humanities scholars may avoid a scientific debate because:
1- they feel out of their depths interpreting scientific data
2- they resist scientific authority in response to well-documented instances of scientific exploration of people of color
3- they may have surrendered to science the work of settling matters of fact, keeping hermeneutics and textual matters for themselves
science and technology studies --> *tracing objects through the practices and discourses that produce them as settled matters of fact, made, but not made up*
(tracking) social and legal arrangements ==producing==> race
***science is coded as the interpreter of nature in western discourse*** --> that is why i have to study science in my research on bestiaries
Hammond + Herzig on how scientific practices across disci[...]
(536)[...notes/khmarchive.txt]%73.6[...]on of people of color
3- they may have surrendered to science the work of settling matters of fact, keeping hermeneutics and textual matters for themselves
science and technology studies --> *tracing objects through the practices and discourses that produce them as settled matters of fact, made, but not made up*
(tracking) social and legal arrangements ==producing==> race
***science is coded as the interpreter of nature in western discourse*** --> that is why i have to study science in my research on bestiaries
Hammond + Herzig on how scientific practices across disciplines describe and create what thereby becomes *naturalized difference* (=/= describing the nature of difference itself)
(learn from Hammond + Herzig -->)
source material --> organize & comment --sustain--> argument
+ questions that point the reader to discoursive moves and modes of attention of the author (=/= Quinsy's ملانقطى pedantic exploration of racism)
(politically correcting the popular understanding of race =/=) to show the unsettled and ongoing nature of the debate. [asking readers] to track the rise and permutation of various features of the argument
[asking Captain America --anatomical-->] “in what larger political, economic, and social contexts might ears, noses, index fingers, or brains hemispheres attract attention as reliable signs of racial difference?”
some wrong ideas:
•adaptation to new environments signals evolution (~= degenerating groups would eventually cease to exist)
•high mortality rates could signal problems in work and living condition
•sexual dimorphism thought to be a component of degeneration
•“more often than not, the views of society have shaped science rather than the other way around. in this instance, it may be time for science to reshape the views of society.” [<-- scary!]
•
to start with political agenda (good or bad) and fit evidence to that
political correctness (~ a social interest)
dogged persue of truth
*science's power to beguile اغفال imagination* (for example genomics testing to discover and reveal “truths” about unknown ancestry)
}--> (a post World War II and post-holocaust aspiratoin:) *the allure here is to finally prove we are all the same under the skin, or at least that we have more in common than we had liked to admit* <-- another project for making race matter, but differently
(Quinsy urgently need to learn) how not to be conversation stopper
Bland + Doan's Sexology Uncensored
...................................
scope of information science --> [*]document: organized physical evidence
new digital technologies renews old questions and also old confusions between medium, mes[...]
(537)[...notes/khmarchive.txt]%73.7[...]ade of words or numerals
[signs have to be treated a something invented]
*social construction of meaning* ==> viewer's perception of the significance and evidential مدرکى character of documents ==> “relevance” is now considered to be situational and ascribed by the viewer (in digital)
}<== the property of being a sign is not a natural property <== ***property is given to objects***
Wikipedia: all signifying objects (points to) ~~> forensic aesthetic: all evidence = signifying فوری (easy + immediate) =/= aesthetic object فرار (volatile)
object in evidence --> offer it as evidence by the way it is arranged, indexed, presented
its manner --> in arranging material so that someone may be able to make use of it as new evidence for some purpose (=/= finding material that already is in evidence)
what is a digital document?
--Buckland--> becomes more problematic, unless we remember the path of reasoning underlying the largely forgotten discussions of Otlet's objects and Briet's antelope
**documenting the antelope** =/= ajayeb
antelope: Ethiopian word for the elusive unicorn
...................................
Calvert
technobibliocapital
librarians cannot hope to really change how people seek knowledge in libraries (they are not *information awareness office* ~= news agency)
will to knowledge --manifest--> in a massive electronic data processing project
[*]library science: a set of practices for producing knowledge in subjects --> *producing subjects through knowledge production*
patron: certain kinds of subjects (=/= citizen), consumers with an abiding market rationality and an interest in individualist private space
enmeshed in practices of classification, circulation, collection
technology + libraries + capital
•capital: social, political, economic, and other relationships crystallized in things, including books and libraries
•biblio: libraries, books, knowledge
•techno: technologies (both silicon-based and not) that make producing, storing, and reproducing knowledge possible and efficient
technology and capital shaping library practices [and animation of animal practices? --> emphasize animal geography]
(legacy of bibliography and book collecting) 1930 --> library practice centered on the development of bibliographic standards emphasizing procedures for identifying and indexing authors and tides
(21st century) democracy of texts, collaboration with autodidacticism and public education, is now giving itself over to the *circulation of commodities*
**the subjects produced through 21st century librarianship are customers and consumers** (who seeks content =/= knowledge)
new librarian -[...]
(538)[...notes/khmarchive.txt]%73.8[...]tion with autodidacticism and public education, is now giving itself over to the *circulation of commodities*
**the subjects produced through 21st century librarianship are customers and consumers** (who seeks content =/= knowledge)
new librarian --> new freedom of information --> free market (in the form of atomized particles of “microcontent” allowing free-floating information to be freely accessed via computers and networks, without the censorious mediation of embodied librarians)
libraries --> techniques for ordering (~-> discourse of standardization)
(shifting) ways the library has operated alongside the state as a disciplinary & ideological apparatus
•18th century --> national library
•19th century --> new techniques for ordering, discourse of standardization and order (in the library) + searching and retrieval external to the mind of the librarian
•19th century --> [emerging understanding of the role of literacy in worker self improvement ==>] public library <==> a project of nation, citizenship, democracy, self-betterment, universal education + concurrent with a serious reconstitution of hierarchies of access to books
•late 19th century --> paternalist financial auspices of Andrew Carnegie (who funded 1689 library buildings) for the explicit objective of the self-education of
workers and immigrants --purpose--> acculturation and assimilation
•Paul Otlet --> universal decimal classification 1899
•late 20th century --> dreams of intelligent computers and objectivized information science : (from) library school --to--> school of information management systems
•
}--> *schematization efforts* --> (20th century) library science (continue producing itself) as a cooperative venture of flourishing information [triumphant rationalism]
•standardization
•automation
•propagate
•expand
(in the name of) democratization & civil rights
library ==contribute==> to the civic sphere:
•providing the information
•providing *behaviors* necessary for appropriate citizenship
library ==> classification system (DDC) --> general knowledge organization tool
late 20th century neo-liberal rationality ==intensify==>
•moral directive for self-betterment (as workers)
•reorienting the relation of subjects (toward the state and the social) as one of consumership
+ shift in the definition of knowledge
technobibliocapital --> (new era of) ordering texts & subjects
[*appreciative =/= affirmative* <-- learning from Calvert, we can be appreciative but not affirmative]
[to be critical =] ****not to:
•dismiss X (by thinking of it as) composed entirely of domination [<-- @apass, Pierre] ~= to laud something as a timeless ideal
•evoke a sense of relief that we have X that are [...]
(539)[...notes/khmarchive.txt]%73.9[...]19th century --> [emerging understanding of the role of literacy in worker self improvement ==>] public library <==> a project of nation, citizenship, democracy, self-betterment, universal education + concurrent with a serious reconstitution of hierarchies of access to books
•late 19th century --> paternalist financial auspices of Andrew Carnegie (who funded 1689 library buildings) for the explicit objective of the self-education of
workers and immigrants --purpose--> acculturation and assimilation
•Paul Otlet --> universal decimal classification 1899
•late 20th century --> dreams of intelligent computers and objectivized information science : (from) library school --to--> school of information management systems
•
}--> *schematization efforts* --> (20th century) library science (continue producing itself) as a cooperative venture of flourishing information [triumphant rationalism]
•standardization
•automation
•propagate
•expand
(in the name of) democratization & civil rights
library ==contribute==> to the civic sphere:
•providing the information
•providing *behaviors* necessary for appropriate citizenship
library ==> classification system (DDC) --> general knowledge organization tool
late 20th century neo-liberal rationality ==intensify==>
•moral directive for self-betterment (as workers)
•reorienting the relation of subjects (toward the state and the social) as one of consumership
+ shift in the definition of knowledge
technobibliocapital --> (new era of) ordering texts & subjects
[*appreciative =/= affirmative* <-- learning from Calvert, we can be appreciative but not affirmative]
[to be critical =] ****not to:
•dismiss X (by thinking of it as) composed entirely of domination [<-- @apass, Pierre] ~= to laud something as a timeless ideal
•evoke a sense of relief that we have X that are free (of power relations, freely available to all, and filled with free-flowing information)
}--> historical + present + future-looking formulations of X
•reverence for libraries of long gone days...
•accolades مراسم اعطای منصب شوالیه for librarians as heroes...
•libraries as the saviors of the people...
•as just another manifestation of government intrusion (paternalism, library: robust civilizing apparatuses, an ideal philanthropic gift)...
--Calvert--> **libraries are potent resources with vast possibilities for creating the worlds we inhabit** -->[*]library: (collectively produced ~ both collectively funded and collected from many sources) vibrant sites of knowledge generation + of power (for those who generate knowledge through libraries in turn diffuse this knowledge through other places and other people)
without a robust definition of power ==C[...]
(540)[...notes/khmarchive.txt]%74[...]=> classification system (DDC) --> general knowledge organization tool
late 20th century neo-liberal rationality ==intensify==>
•moral directive for self-betterment (as workers)
•reorienting the relation of subjects (toward the state and the social) as one of consumership
+ shift in the definition of knowledge
technobibliocapital --> (new era of) ordering texts & subjects
[*appreciative =/= affirmative* <-- learning from Calvert, we can be appreciative but not affirmative]
[to be critical =] ****not to:
•dismiss X (by thinking of it as) composed entirely of domination [<-- @apass, Pierre] ~= to laud something as a timeless ideal
•evoke a sense of relief that we have X that are free (of power relations, freely available to all, and filled with free-flowing information)
}--> historical + present + future-looking formulations of X
•reverence for libraries of long gone days...
/>
•accolades مراسم اعطای منصب شوالیه for librarians as heroes...
•libraries as the saviors of the people...
•as just another manifestation of government intrusion (paternalism, library: robust civilizing apparatuses, an ideal philanthropic gift)...
--Calvert--> **libraries are potent resources with vast possibilities for creating the worlds we inhabit** -->[*]library: (collectively produced ~ both collectively funded and collected from many sources) vibrant sites of knowledge generation + of power (for those who generate knowledge through libraries in turn diffuse this knowledge through other places and other people)
without a robust definition of power ==Calvert==> librarians have been unable to see or articulate how libraries have been in the service of disciplining subjugating power (a power that is productive not just for readers but of readers)
..weak appeals to market freedom
/>
service-dominant logic = an enframing act --> a way of framing the world (which like all logics) chooses what to include and what to exclude from its frame of investigation and theory --Campbell--> how it enframes the world
marketing history --> (delineated between) “material (raw) resources =/= immaterial (dynamic) resources”
resources-assets-capabilities
(in math)
operand: passive objects that are manipulated (3, 5)
operator: specific actions that act upon operands (+, x)
importance of the operand resource
-the relative role of operand resources began to shift in the late 20th century as humans began to realize that skills and knowledge were the most important types of resources
operand resource: (raw material and land) an act is performed on them =/= operant resource: (technologies, knowledge, skill) those employed to act on operand resources
}--[...]
(542)[...notes/khmarchive.txt]%74[...]with the aim of reinforcing a social bond fragmented by spectacle
•desire for face-to-face relations against the disembodiment of the Internet
•retro-craftiness
•fiddly collages
•tapestries
--assert--> subjectivity (+ tactility) =/= impregnable surface of the screen
reformatting
transcoding
modulation of preexisting files --> selection strategy ~~> meaningful recontextualization (of existing artifacts)
paranoid will to connect what cannot be connected
subjective rationales
arbitrary systems (=/= established taxonomies)
vernacular forms of aggregation --> everyone with a personal computer today has become a de facto archivist (storing and filing thousands of documents, images, and music files, + porn)
analog in appearance + digital in structure
...................................
eschatos: furthest, last (in Greek)
>
theological anthropology --> the theory of the person
?how eschatological attitudes changed over time + how they hovered over human experience
millenarian expectation
?how year 1000 was perceived
•preoccupation with the time of Christ second coming
•natural and political disasters and upheavals --sign--> denouncement of sacred history
medieval = fear + passion (+ expectation) ==> eschatological imagination
escapology: significance of immanent (catastrophic) future history
calculations of the end
demand for reform
monastic analysis
discourse against an identifiable moment of apocalypse
•antichrist
•whore of Babylon
•angelic pope
unfolding end of history [humbling of the mighty] + justice for the inarticulate (oppressed) [exhalation of the meek]
apocalyptic speculation about the enclosed unclean people of Gog and Magog
mystical response
spasmodic irrationality
the fate of the individual at the moment of “personal death” --> guilt culture (fear of damnation ==> life = ritual preparations for dying)
deathbed demons
hell in art
religious anxiety
mechanism of social control
(from) collective --to--> individual
(from) temporal --to--> atemporal or beyond time
(from) stress on spirit --to--> sense of embodied or reembodied self
(shift from) tamed death: a death expected and prepared for, experienced in community --to--> personal death: the moment of death as decisive accounting for an individual self
purgatory: in-between time and space
afterlife --> the concept of the (embodied) human person
somatomorphic: separated soul imagined as bodily
ordinary piety -->
•significance of physi[...]
(545)[...notes/khmarchive.txt]%74.3[...]cal death
•spiritual value of somatic phenomena (namely suffering)
the sense of an ending hovers over all spiritual writing in the middle ages
eschatology of:
1. resurrection: a sense of last things that focuses significance in the moment at the end of time when the physical body is reconstituted and judged
[<-- arise from traditions with a much less immanent sense of “last things"]
--emphasis-->
◦time end
◦person embodied
◦humanity collective
2. immortality: the experience of personal death is the moment of judgement
3. apocalypse --> (coerces) **what matters is the here and now** <-- implying a political payoff
==> inflect and deepen the literature (description of plague, visions of heaven and hell)
}--> three eschatology differ:
•what is the person fundamentally
•fate collective or individual
•how and whether time marches
•where the end is located
•
medical eschatology
eschatology (in the west) is perhaps the most paradoxical (and inconsistent) aspect of religiosity
(traditions in which) earthly experience is a moment in an eternal dreaming
Islam, Judaism, Christianity are brooded over by the sense [*]last things: a sense of the end [soon or distant, individual or collective] contradicts itself (explodes itself) <== *it looks for a moment that gives significance to the course of time by finally denying (erasing, ending) that to which it offers significance* }<--- western european middle ages utilizes and deepens this multifold and contradictory tradition (=/= deny, impoverish)
(three types of awareness:)
1- significance of dying and afterlife --> space time of personal collective destiny
2- apocalyptic time -->
3- eschatological imagination -->
purgation
purgatory time
- do pottery while you are in purgatory
•learn ice-skating while you are waiting in zamharir
•
{personal drama of death <--> progressive unfolding of collective history}--> ultimate disposition for individual soul and body ~~> the notion of ***bliss after torment***
torment: individual glimpse of the end
Augustine --> the imperfect but not reprobate
suffering: means of salvation (of we join the agony of Chris on the cross)
pain in this life : inevitable accompaniment to the corrupt body whose weakness and rottenness are indication of the approach of death
an era of exile --promise--> a new exodus from human failure and corruption
[title]
beautitude
Bernard's heaven
painted embodiedness of the blessed (<-- problematic + powerful)
out of time heaven in which the soul is already body-shaped --> somatomorphic sel[...]
(546)[...notes/khmarchive.txt]%74.4[...]
(traditions in which) earthly experience is a moment in an eternal dreaming
Islam, Judaism, Christianity are brooded over by the sense [*]last things: a sense of the end [soon or distant, individual or collective] contradicts itself (explodes itself) <== *it looks for a moment that gives significance to the course of time by finally denying (erasing, ending) that to which it offers significance* }<--- western european middle ages utilizes and deepens this multifold and contradictory tradition (=/= deny, impoverish)
(three types of awareness:)
1- significance of dying and afterlife --> space time of personal collective destiny
2- apocalyptic time -->
3- eschatological imagination -->
purgation
purgatory time
•do pottery while you are in purgatory
•learn ice-skating while you are waiting in zamharir
•
{personal drama of death <--> progressive unfolding of collective history}--> ultimate disposition for individual soul and body ~~> the notion of ***bliss after torment***
torment: individual glimpse of the end
Augustine --> the imperfect but not reprobate
suffering: means of salvation (of we join the agony of Chris on the cross)
pain in this life : inevitable accompaniment to the corrupt body whose weakness and rottenness are indication of the approach of death
an era of exile --promise--> a new exodus from human failure and corruption
[title]
beautitude
Bernard's heaven
painted embodiedness of the blessed (<-- problematic + powerful)
out of time heaven in which the soul is already body-shaped --> somatomorphic selves before judgement
apocalyptic moment --> self-referentiality: when the author reflects on the limits of their knowledge and expression
(all) eschatological texts (poems) in some way reflect their status as fiction --assert--> their nature as mediating and contingent
xxxxxx
Trans-ing xeno- unsettles the oversimplified Others necessary for the production of stratification and disallowance, without in the process destroying difference and the ethics of encounter.
the ontological primacy of centers in general
the refracted image
myths of belonging as an anthropocentric narrative, one is worthy of personhood if she is placed in home.
[in the political and fantasy practices of the most inheritors of traditions of white (or not-white, the actual color is not the point) settler colonialism and its ecologies, the introducing species--including ourselves--are always bad --> the extraordinary practice of disavowal (of the ‘creatures of the empire’ #Haraway) --> inheriting the notion of ‘belonging’ and ‘not-belonging’ (in this tr[...]
(547)[...notes/khmarchive.txt]%74.4[...]ticity appeared which dictates a new interior space --> separate room separate functions, segregation of domestic activities
O-- Rousseau: in the shelter of private domestic space subjectivity is set free (--> a different kind of subjectivity (one which guards the self, something to be protected from the outside) is enabled by the development of the division of labor in interior space) [this is not merely architectural, it is also something about the clothing people wore: wearing different clothes in family or in the realm of strangers. houses became warmer]
(Simmel's) “urban subjectivity”: street physical over-stimulation ==> wearing a mask, you show nothing to people, you are not there. and behind this mask there is the feelings you are having, and these sensations behind the mask are your subjectivity.
it is a reaction to being exposed to difference and complexity
the subject is divided: neutral on the outside / stimulated in the inside
(i don't want to become a camera)
observe (without interacting)
observational cruising
[the standard account:] interiority ~= reflexive detachment, reflexive withdraw
social media and exteriority
...................................
Sennett, “3rd world” SPeCo62Mz2Q : condition in which centralized space or distributed communication networks are missing
-a public space that is officially organized
*parks: open space that are reserved for the public: “where informal economy wants to be but is banned”
*public space: (@Selma on st.open project)
(21st century) modern thought <-- *two traditions of thinking about public realm:
1- as a dialogical condition (of exchange, of political engagement) --> Arendt & Habermas; --->{a communicative immaterial space} : “more talk ==> more agreement, common understanding” ---[dialogic & immaterial]
2- as a space of spectacle --> (goes back to 19th century) Baudelaire's ‘re's ‘individual passers-by’ watching something on the fold (--> [old Greek idea of spectacle:] “unfolding of narrative.” a bad idea of ‘how people should be physically in space’ for example, a landscape architect that creates a scenography in a park ==> a witness in a scene, watching as spectator from out of a situated identity in the world), (not so new) urban sensibility and urban subject matter; criticized by Guy Debord; --->{a theater with performers and spectators, a very physical understanding of public space, ---[dramatic & material]}
3- inclusive =/= integrative
many of the differences (culture, class, religion, etc) that cities contain can't be reconciled ---> how can I talk to you and not pressing a point of integration, rather inclusion? (where people feel provoked to integrate, integrieren, an inherently passive condition)
-always more parallel activities that don't form a spectacle only but are also productive
---[inclusive & synchronou[...]
(548)[...notes/pigs notes new.txt]%74.7[...]ration, rather inclusion? (where people feel provoked to integrate, integrieren, an inherently passive condition)
-always more parallel activities that don't form a spectacle only but are also productive
---[inclusive & synchronous]
***(in the public realm:) integration <~-> spectacle
public spaces must be much smaller =/= gigantism of dramatized power of the politics in large scale public places
small ==> intensity (--> this i learned from Julia as well, create small spaces to show our art-works to each other, the intensity of that moment generative of desire)
(most public spaces have been designed by powers that want to use the very size of the public space as way to *dramatizing their own power*)
•public space inspired by power
•public space inspired by wealth
•
the “stop” as an architectural project itself (@Selma)
we argue, in our project st.open, that there should be many activities going on at once in public space, that public space should be synchronous, productive as well as spectacular
...................................
*the way we concentrate has a deeply historical character*
Crary
looking at opera or television or driving,
we are in a dimension of contemporary experience that requires that we effectively cancel out or exclude from consciousness much of our immediate environment
Crary: how western modernity since the 19th century has demanded that individuals define and shape themselves in terms of a capacity for “paying attention”*** --> disengagement from a broader field of attraction for the sake of isolating or focusing on a reduced number of stimuli
{ our lives = disconnected patchwork of stats }<== dense and powerful remaking of human subjectivity in the West over the last 150 years
the so-called crisis of subject disintegration is diagnosed as a deficiency of “attention”
attentive norms and practices ==> modern distraction
imperative of concentrated attentiveness within the disciplinary organization of labor, education, and mass consumption
+
ideal of sustained attentiveness as a constitutive element of a creative and free subjectivity
a cultivated individual gazing (~ Jassem) on a great work of art or nature
+
a factory worker concentrating on the performance of some repetitive task
--> institutional constructions of a productive and manageable subjectivity + purified aesthetic perception
["+” : inseparability]
==> experience of subjective autonomy (for example in Jassem)
+ ambivalent limits and failures of an attentive individual
19th century emergence of new technological forms of spectacle and recording
[...]
(549)[...notes/pigs notes new.txt]%74.8[...]ubjectivity + purified aesthetic perception
["+” : inseparability]
==> experience of subjective autonomy (for example in Jassem)
+ ambivalent limits and failures of an attentive individual
19th century emergence of new technological forms of spectacle and recording
...set of terms and positions that cannot be construed simply as questions of opacity
vision is not an autonomous and self-justifying problem
(we have to rework the) forces of specialization and separation that allowed the notion of visuality to become the intellectually available concept that it is today
(we should do that with all our ready at hand concepts)
what is the genealogy of attention in Persian subjectivity?
•an embodied subject is both the location of operations of power and the potential for resistance
•vision is only one part of a body capable of evading institutional capture
social economic representational shifts and practices
visual/auditory culture
...richer and more historically determined notions of “embodiment”
spectator culture is not founded on the necessity of making a subject ‘see’ (Crary)
rather, individuals are isolated, separated, and inhabit time as disempowered.
counter-forms of attention are constituted as other temporalities and states (--> my lectures, reverie)
for Crary, “perception”: a way of indicating a subject definable in terms of more than the single-sense modality of sight
•fundamental absence at the heart of seeing
•impossibility of the perception of presence
•impossibility of an unmediated visual access to a plentitude of being
•
historical obliteration of the possibility of thinking the idea of presence in perception
*attention: simulation of presence, a pragmatic substitute in the face of its impossibility
atemporal nature of perception
? direct perceptual access to self-presdenceex
(newly) designated “pathologies” of attention and creative, intensive states of deep absorption and daydreaming
(subjective conception of vision ==>) *attention: the means by which an individual observer can transcend those subjective limitations and make perception ‘its own’ [&] the means by which a perceiver becomes open to control and annexation by external agencies***
interrelated problem of perception and modernization
Crary's development of the issue of attention is to question the relevance of isolating an aesthetically determined contemplation or absorption
general problem of perceptual synthesis and disintegrative possibilities of attention
optical verisimilitude
attention --> tension --> possibly of a[...]
(551)[...notes/pigs notes new.txt]%74.9[...]d inhabit time as disempowered.
counter-forms of attention are constituted as other temporalities and states (--> my lectures, reverie)
for Crary, “perception”: a way of indicating a subject definable in terms of more than the single-sense modality of sight
•fundamental absence at the heart of seeing
•impossibility of the perception of presence
•impossibility of an unmediated visual access to a plentitude of being
•
historical obliteration of the possibility of thinking the idea of presence in perception
*attention: simulation of presence, a pragmatic substitute in the face of its impossibility
atemporal nature of perception
? direct perceptual access to self-presdenceex
(newly) designated “pathologies” of attention and creative, intensive states of deep absorption and daydreaming
(subjective conception of vision ==>) *attention: the means by which an individual observer can transcend those subjective limitations and make perception ‘its own’ [&] the means by which a perceiver becomes open to control and annexation by external agencies***
interrelated problem of perception and modernization
Crary's development of the issue of attention is to question the relevance of isolating an aesthetically determined contemplation or absorption
general problem of perceptual synthesis and disintegrative possibilities of attention
optical verisimilitude
attention --> tension --> possibly of a fixation, of holding something in wonder or contemplation, in which the attentive subject is both immobile and ungrounded
how can something originate in its opposite?
Nietzsche
sudden emergence of model of subjective vision (in the 19th century)
complex and contingent physiological makeup of the observer ==> vision is rendered faulty, even arbitrary
reality maintenance
aftershocks of apperception
failure of a capacity for synthesis of conscious thought (named dissociation) became linked in the 19th century with pathological psychosis
this label (of pathological disintegration) was evidence of a shift in the relation of the subject to a visual field
*synthesis
•for Bergson: bind with creative forces of memory
•for Dilthey: creative forms of fusion specific to human imagination
•for Nietzsche: endlessly creative and metamorphic and not constitutive of truth
the rise of psychological explanation within epistemology
Kant saw perception crowding in upon the soul
for Külpe attention was the very condition of thinking, consciousness not in the mercy of external impressions
the importance of attention to the conception of subj[...]
(553)[...notes/pigs notes new.txt]%74.9[...]roducing an effective unity of consciousness)
part of the cultural logic of capitalism demands that we accept as natural switching our attention rapidly from one thing to another --> (capitalism as a) regime of reciprocal attentiveness and distraction
conceptualizer of a new economic and social space based on the quantification and distribution of energy:
•Wener von Siemens
•Lord Kelvin: globalization of telegraphic communication and subsequently in the commodification and marketing of electric power (in England) [telegraph: a world of anonymous, decontextualized information; moved history into the background and amplified the instant and simultaneous present/person]
•Edison: transition to centralised corporate capitalism (in late 19th century): his role in the emergence of a new system of quantification and distribution, a system for transmission and reception as abstract processes, ways in which a space of consumption and circulation could be dynamized/activated --> social field of individual subjects could be arranged into increasingly separate and specialized units (of consumption)
“Edison was a holistic conceptualizer and determined solver of the problems associated with the growth of systems” (Crary > Hughes)
Edison is paradigmatic: *the indistinction between information and visual images, and the making of quantifiable and abstract flow into the object of attentive consumption. his grasp of some of the systemic features of capitalism (in 1880s and 1890s) underscores the abstract nature of the products he “invented”. his work is inseparable from the continual manufacturer of new needs and the consequent restructuring of the network of relations in which such products would be consumed* --> other participants in the same historical project of perpetual rationalization and modernization: Steve Jobs, Bill Gates, Andrew Grove, etc.
(kinetoscope and phonograph logic:) the structuring of perceptual experience in terms of a solitary rather than a collective subject --> today's computer screen as the primary vehicle for the distribution and consumption (of electronic commodities)
(late 20th century) management of attention <-- capacity of an observer to adjust to continual repatterning of the ways in which a sensory world can be consumed
@Hoda
ADD
dubious classification of an attentive deficit disorder --> durability of attention (posed as [implicitly] natural function) as a normative category of institutional power
-social construction of illness
-now ADD is not linked to any weakness of the will
-in adults: any economic shortcoming or social insecurity is now understandable in terms of a failure to apply oneself attentively to the ideologically determined standards of performance and “achievement”
--> in a culture that is so relentlessly founded on a short attenti[...]
(554)[...notes/pigs notes new.txt]%75.1[...]cal project of perpetual rationalization and modernization: Steve Jobs, Bill Gates, Andrew Grove, etc.
(kinetoscope and phonograph logic:) the structuring of perceptual experience in terms of a solitary rather than a collective subject --> today's computer screen as the primary vehicle for the distribution and consumption (of electronic commodities)
(late 20th century) management of attention <-- capacity of an observer to adjust to continual repatterning of the ways in which a sensory world can be consumed
@Hoda
ADD
dubious classification of an attentive deficit disorder --> durability of attention (posed as [implicitly] natural function) as a normative category of institutional power
-social construction of illness
-now ADD is not linked to any weakness of the will
-in adults: any economic shortcoming or social insecurity is now understandable in terms of a failure to apply oneself attentively to the ideologically determined standards of performance and “achievement”
--> in a culture that is so relentlessly founded on a short attention span, on the logic of the nonsequitur, on perceptual overload, on the generalized ethic of “getting ahead,” on the celebration of aggressiveness, (Crary poses that it is nonsensical to pathologize attention in this culture, a double bind, in which the individual is caught between subjective dislocations of modernization and imperative for institutional discipline and productivity)
(Miller @Zoumana) ...the unconscious as part of a system in which ‘automatic’ behaviour was reciprocally intertwined with the changing needs of conscious activity, including attention. in contrast to the custodial Freudian interpretation, many 19th century psychologists saw the unconscious as “actively generating the processes which are integral to memory, perception, and behaviour. its contents are inaccessible not, as in psychoanalytic theory, because they are held in strenuously preventive detention but, more interestingly, because the effective implementation of cognition and conduct does not actually require comprehensive awareness.
Darwin: a certain kind of reactive attention was believed to be an essential part of human biology, systematic response to novel stimuli (visual, olfactory, or auditory)
-an attentive observer might appear motionless
-an ideo-motor network of forces --> that which immobilizes
(the structural psychology of) associationism (theories of knowledge)
institutional discourse
techniques of the subject
attention (~= will) ~/= consciousness
(noncoincidence of attention with consciousness)
<-- modern shift to semantic and semiotic frameworks of analysis
(from epistemology --to--> hermeneutics : Mallarme, Nietzsche, Peirce, Wittgenstein, Heidegger --> the question of how a subject [...]
(555)[...notes/pigs notes new.txt]%75.2[...]economic reorganization
==> a “decay” in the capacity for perception [<-- to be careful in working for ajayeb not to romanticize (elitist and regressive fantasy of communal relations in) premodern modalities of looking/listening as richer, deeper, or more valuable :
modern urban life as “swift and continuous shift of external and internal stimuli” =/= premodern's “slower, more habitual, more smoothly flowing rhythm of the sensory-mental phase"]
(sensory mental schema)
understanding of distraction within a larger deterioration of experience
-distraction (not as a product of decay or anthropy, rather) as a mean to overcome bankruptcy of bourgeois aesthetic (late 19th century):
•Benjamin: absorbed contemplation purified of the excess stimuli of modernity
•Adorno: distraction as regression: perception that is “arrested in the infantile stage” =/= “deep concentration”
•Rilke: authentic attention as precious and rare survival of the lost ideal of artistic absorption in work now exiled to the margins of mechanized and routinized world
•Rodin: gazing of the handworker
-
}--> “reception in a state of distraction”, (<== absorption is psychologically grounded perception) =/= Crary arguing that attention and distraction ceaselessly flowing into one another on the same continuum (of social field)
[tales of understanding]-*
•what are the cognites of ‘contemplation’ (in german or farsi)?
the theological resonances of this latinate word --> contemplation: viewing/considering with continued attention; going into the temple, into the sphere of the holy, into the deep roots of things, into their creative ground
(to oppose) contemporary modes of distraction
modern forms of interiority, absorption, psychic isolation
Riegl's dream of a world in which art would be inseparable from an imaginary democratic harmony of individual and community (=/= harem)
collective attention (central attentive mass audience, 1900) : cinema
rational attention: attention linked to thought, one's telescope on object
(for Nietzsche:) attention: possibility of an absorption ==> forgetting --> life-affirmative }--> “focusing on the present moment”
final virtue of modern man: *presence of mind* --Nietzsche--> necessary part of the (cosmopolitan) individual's functioning within a modern world of economic facts and qualities --> ready at response to the machine, affinity with the technical, athletic political (#integration tale)
--> the (serious) modern soul is directed towards the news, focusing on the present, to employ the moment (#presentism #past-studies)
•fable of “to be at the present moment”
•fable of “to adapt yourself”
perceptual acceleration of modernized social field (work + [...]
(556)[...notes/pigs notes new.txt]%75.4[...]ation, etc.]
(theatricalization of scientific mistake in the Handmaid TV series: scientific human progress failing ==> abolishing the distinction between private and public consciousness }<-- optics of narcissistic scepticism <== psychological shock of the temporality of process)
19th century: Schopenhauer's early grasp of the link between attention and perceptual disintegration
(for Schopenhauer: [cognitive chaos of] cultural modernity:) temporality ==> subjective anguish
[title]
the timing of intellect
(how come usually intellect does not have time? leaps out of time)
(chaotic successiveness of) perceptions are rendered intellectually coherent --(Schopenhauer)--> (unmotivated movement of the) will holds them together ~= body: will's most immediate objectified form
}==> (modernism's) looking: a purified perception suspended from time and the body's economy
telegram, Facebook
extremely heterogeneous mixture of fragments of representations of every kind constantly crossing one another
-ceaseless pulsing and animations of the body --> temporality of the bodies in Tehran
--✕--> possibility of subjective reflection (in a Cartesian sense) & association of discrete elements
distraction <--suggesting--> sublimation
(from Descartes to Kant) consciousness/cogito = ground of knowledge and certitude (= self-present subject) --✕--> (Schopenhauer recognizing) ending the unquestioned foundational priority of consciousness ==> attention (emerges as a problem)
broken attention
(idea for video documentation: a lagging mirror attached in front of the camera's lenses)
(a fable)
looking out the window
perceive a landscape
light of consciousness
distribute over the landscapecape
then i try
to apprehend a single tree branch
the consciousness that the rest of the landscape was deployed then fades
diminishes into associational debris
into disappearance of representations
real nexus of psychic life
permeated colored enlivened feelings
distribution of feelings
the gradual unfolding
efforts of attention
are forms of volitional activity
impulsive energy to individual imagery
permit them to fade away
therefore, the tree branch, the window, is a process
Dilthey
in Peirce:
[*]attention = anti-optical act of selection [=/= (in traditional epistemological thought) singling out a contemplative object], “the power by which thought at one time is connected with and made to relate to thought at another time”
--✕--> *firstness: self-immediacy, absolute presence (before synthesis and differentiation) ~ nonreferenc[...]
(557)[...notes/pigs notes new.txt]%75.5[...] field in which scientific psychology generally was abandoning ‘elemental’ conceptions of consciousness in favour of operational or functional models]
==> observer: an artist confronted with the primordial chaos of sensation --> (ethics of) overlapping common choices (made of autonomous subjects [--> you can see James seeking to lessen the shock of recent works in science and psychology for an American middle-class readership])
(William James:) irreducible plurality of experience ==> (think in terms of) fluidity and immobilization
my work is usually unformed and informal: a speaking properly in terms of irradiated strata, an aggregate
emergence of increasingly powerful technologies and institutions that would determine and enforce *externally* the objects of attention for mass population --> history of cinema
•disciplinary framework: it is the aim of the teacher to fix the attention of the pupils --> habit of attention becomes amenable to the will of the teacher
attention was an indispensable component of the “normal” and “rational” subject of the late 19th century industrial society, yet had a disturbing proximity to “pathological” and “irrational” effects.
-Crary
Simondon, mold & modulation
Deleuze, on fold
by the end of 19th century attention became an inadequate simulation of (an Archimedean) point of stability from which consciousness could know the world [rather] it opened to flux and absence (=/= perceptual fixity, certainty of presence) ==> subject-object scattered provisional existence
(extreme model of a) *technology of attention* @Zoumana [spiritism, *action at a distance* --> curse, ,]
hypnosis --> unsettling outlines of of a subject whose makeup could evade both intellectual and institutional mastery + precariousness and malleability of (what had been thought of as) consciousness
hypnosis adjacent to attention?! intense refocusing and narrowing of attention + inhibition of motor responses
focalization: concentrating one's attention on some specific object
sustained looking at a single point (i used to do as a child) ==> dramatic reorganization of consciousness
Crary in his book, Suspension of Perception, shows how high science and peripheral pseudoscience never had clear-cut distinctions in the 19th century. that there were a complex and shifting relation of mutual exchange between the “luminous” physics with a huge range of other “darker” ideas about ‘action in a distance’ enacted in spiritism
@Zoumana
hypnosis & suggestion --> automatic processes (inferior, more instinctual, continuous with animality), “mental decapitation” =/= ration elicit patient with conscious participating will power [--> Star Wars will of the weaker and less independe[...]
(558)[...notes/pigs notes new.txt]%75.6[...]br />
attention was an indispensable component of the “normal” and “rational” subject of the late 19th century industrial society, yet had a disturbing proximity to “pathological” and “irrational” effects.
-Crary
Simondon, mold & modulation
Deleuze, on fold
by the end of 19th century attention became an inadequate simulation of (an Archimedean) point of stability from which consciousness could know the world [rather] it opened to flux and absence (=/= perceptual fixity, certainty of presence) ==> subject-object scattered provisional existence
(extreme model of a) *technology of attention* @Zoumana [spiritism, *action at a distance* --> curse, ,]
hypnosis --> unsettling outlines of of a subject whose makeup could evade both intellectual and institutional mastery + precariousness and malleability of (what had been thought of as) consciousness
hypnosis adjacent to attention?! intense refocusing and narrowing of attention + inhibition of motor responses
focalization: concentrating one's attention on some specific object
sustained looking at a single point (i used to do as a child) ==> dramatic reorganization of consciousness
Crary in his book, Suspension of Perception, shows how high science and peripheral pseudoscience never had clear-cut distinctions in the 19th century. that there were a complex and shifting relation of mutual exchange between the “luminous” physics with a huge range of other “darker” ideas about ‘action in a distance’ enacted in spiritism
@Zoumana
hypnosis & suggestion --> automatic processes (inferior, more instinctual, continuous with animality), “mental decapitation” =/= ration elicit patient with conscious participating will power [--> Star Wars will of the weaker and less independent, powerful natures exercise over weaker ones, jedi --> strance states (of the weaker ones): being instrument of undisguised power --Stengers--> deviant types of behavioural control]
(hypnosis still being researched on but) ideologically could not be acknowledged as a constitutive part of human sciences
==> (stigmata of critical position [@Ali; follow it in Marxism]:)
volitional human action modified by external forces
Ali's tacit appeal to state secret, military secret --> importance of low-level effects of suggestion and influence in contemporary global culture (Ali's interest)
the role ‘suggestion’ plays in a society of communication --> the effects of:
•fashion
•mimesis
•mass psychology
•media-related contagions
+ influences of all kind ==> “oblige” us
}--> the assumption that attention can be controlled for specific ends
(over a hundred years) underpinning institutional strategies has been the position that *human subjects have determinate psychologi[...]
(559)[...notes/pigs notes new.txt]%75.7[...]have determinate psychological capacities and functions that might be susceptible to technological management*
attention has been both: strategy of control & locus of resistance and drift
(by the end of 20th century) the attentive subject is part of an ‘internalization’ of disciplinary imperative --> individuals are made more directly responsible for their own efficient or profitable utilization
Foucault's society of discipline
Guy Debord's society of spectacle
(Guy Debord's) *spectacle: a development of a technology of separation*, [multiple strategies of isolation] --> (capitalism's restructuring of) society without community
+
(Foucault's) [production of] docile bodies ~{ body = political force }
+
(<== Weber's) inner isolation of individual [<==> capitalist modernity]
management of attention is masscultural forms has to do (less with the visual contents and much more) with a larger **strategy of the individual** }-->
spectacle:
[--✕--> looking at images]
----> (construction of conditions that) individuate, immobilize, separate subjects
}==>
attention --> operation of noncoercive forms of power
(Crary:) optical/technological objects --> arrangement of bodies in space (--modernism--> techniques of separation)
television + personal computer --> anti-nomadic procedures (that fix and striate) ==> rendering bodies controllable and useful + simulation of choices and interactivity
--> (Williams: a technological and logic of) *mobile privatization*
(through the assessment of the works of Deleuze and Guattari, and now popular narratives) the relation between human and machine is based on internal, mutual communication, and no longer on usage or action (~ human operator linked to a machine as an exterior object) [~/=? companion species]
<br />
irresistible imperative of communication ~~--> continuous effects of control
panoptic techniques & attentive imperatives (function reciprocally)
classical power:
•repression
•ideology
•
modern power:
•normalization
•modulation
•modelling
•*information that bear on:
◦language
◦perception
◦desire
◦movement
--> by way of microassemblages
(= *subjectification*)
-the shape of absentmindedness in my performances is skewed by the attentive imperative of modern subjectification? something unfocused, **something folds back against itself** =/= “processing” a stream of heterogeneous stimuli (in film, radio, television, cyberspace)
-my audience felt an uncomfortable sense of their own inattentiveness (in my performances of the experience of dissociation, of temporality incompatible with capitalist patterns of flow). what is [...]
(560)[...notes/pigs notes new.txt]%75.8[...]/>
◦perception
◦desire
◦movement
--> by way of microassemblages
(= *subjectification*)
-the shape of absentmindedness in my performances is skewed by the attentive imperative of modern subjectification? something unfocused, **something folds back against itself** =/= “processing” a stream of heterogeneous stimuli (in film, radio, television, cyberspace)
-my audience felt an uncomfortable sense of their own inattentiveness (in my performances of the experience of dissociation, of temporality incompatible with capitalist patterns of flow). what is they are asking me is to give a stream of heterogeneous stimuli --> ****how temporality is inhabited****
to diffuse (societies of spectacle) into (a single) integrated society of spectacle (==> separate, isolated, but not introspective individuals)
(film and television in competition with) *daydream* --> a domain of resistance internal to any system of coercion [?]-->
(?is capitalism's contemporary arrangement allowing/playing an) oscillation between spectacular attentiveness and the free play of subjective absorption
~ info/telematic systems simulating the possibility of drift ==> modes of sedentarization
--> (Crary asks) how creative modes of trance, inattention, daydream, and fixation can flourish in the interstices of these circuits? @Sven ...amid technological forms of boredom ~ *modern boredom* [--> cognitive and perceptual synthesis. boredom is involved with the intensification of a sense of selfhood? ~~--> romantic (turned inside out?)]
*perception without awareness* (vilified in art and criticism)
--?--> automaticity: performance under conditions of divided attention
...................................
Manet: disengagement of perception from a model of interiority
Manet's painting discloses some of the important reconfigurations of the status of the observer (that had occurred by the middle of 19th century)
my Olearius video figuratively repositions the observing subject outside of the term of which system of vision?
world present to the subject in relations of reflection?
...three observers by the virtue of their unmediated, unobstructed self-presence
=/= *romanticism: (maintained) resistance to externality*
[compare Manet's balcony with Goya's painting Majas on a Balcony]
(Manet's palette corresponding to) the luminous wavelengths of a new technological lifeworld...
Manet dramatizing (but not lamenting) the evaporation of a cohesive world...
(finely assembled) architecture of solitude and separation [...] in a space of a newly modern individual autonomy
modernization of urban space --> (crucial component of the) regime of perceptual adaptability
diagram = optical system --?--> oc[...]
(561)[...notes/pigs notes new.txt]%75.9[...]al synthesis and dissociation
=/= question of mimesis
achieving a *reality-effect* ~= to hold something together, to “contain” things, ***to ward of experiences of disintegration***
(the reality-effect is processed and achieved differently in Iran. how? how iranian artists differ from the perceptual logic of modernity?)
([Elmira and Foad's] engagement with the) ambiguities of visual attentiveness
perceptual logic of modernity (: two powerful tendencies at work):
•*binding together of vision* {an obsessive holding together of perception to maintain the viability of a functional real world}--> sealed
•*dynamic of (psychic/economic) exchange* {dynamic of flux/dispersal}--> barely contained
(Manet's) faciality (a site of pictorial effect): casual amorphousness, a surface that no longer discloses interiority or self-reflection
(within 19th + 20th century modernity) face: (par excellence) the substance of expression of the signifier --(D+G)--> **capitalist faciality** (exists to serve a signifying formula): the means by which the signifier takes control, the ways it organizes a certain mode of individuated subjectification and collective madness of a *machine without any content* (Crary > Guattari)
-who returns to the more tightly bound order of faciality? when and why?
--> articulated hierarchy of socialized body
...relative integrity of the face --> a larger mode of conformity to a dominant reality
@Geert
(Deleuze and Guattari:) when head ceases to be coded by the body ==> ‘face’ () --> ‘body (+ head)’ [~ multidimensional polyvocal corporeal code] overcoded by what we call the Face
(////we have to escape the face and facialization!)
indication of bodies in my peers projects in apass:
-kinds of subduing and constrain necessary for the construction of an *organized and inhibited corporeality* (--> Laura's project)
-instruments of domestication
fixed pictorial (--> a holding action) --> social organization
study object of empirical sciences around 1880: perceptual field newly decomposed into various abstract units of sensation + related possibilities of synthesis
+ newly invented nervous disorders (hysteria, etc.)
--> (busy with) failures of the integrity of perception --> disassociated fragments --> (impairment asymbolias:)
*agnosia*: inability to make any conceptual or symbolic identification of an object ~ visual information experienced with a primal strangeness:
“perceptual field --✕--> pragmatic plasticity”
flat perception, no determination of depth object
}--> labelled as pathological [=/= my amazon project--was a form agnosia:
•resistance to consuming the world in a productive or social way
•rejection of habitual or conventional patterns of organized perceptual in[...]
(562)[...notes/pigs notes new.txt]%76[...]
study object of empirical sciences around 1880: perceptual field newly decomposed into various abstract units of sensation + related possibilities of synthesis
+ newly invented nervous disorders (hysteria, etc.)
--> (busy with) failures of the integrity of perception --> disassociated fragments --> (impairment asymbolias:)
*agnosia*: inability to make any conceptual or symbolic identification of an object ~ visual information experienced with a primal strangeness:
“perceptual field --✕--> pragmatic plasticity”
flat perception, no determination of depth object
}--> labelled as pathological [=/= my amazon project--was a form agnosia:
•resistance to consuming the world in a productive or social way
•rejection of habitual or conventional patterns of organized perceptual information]
-this is part of the phenomenology of knowledge***
desymbolization of perception --> Foad
{for Janet:} attention: power of mental synthesis (~ the power of subject to form new perception, to have memories)
{for Freud:} attention: dynamic activity of repression
“[a] society recognizes itself and its own positivity through the morbid and pathological forms it identifies and invents” (Crary + Foucault)
subjectivity: provisional assembly of mobile and mutable components --> attentiveness:
•conscious/voluntary {task-oriented, higher behaviour}
•automatic/passive {areas of habitual activity, daydreaming, reverie, somnambulant states}
(the state of) the seated woman
[19th century regime of facility]
Clark's “face of fashion” (= Manet's blanks), fashion would keep one's face from any identity (==> ‘the look’: public, outward, blase, impassive, not bored, not tired, not disdainful, not quite focused on anything)
impersonality -->(Benjamin's modernity:) public space in which, for the first time, individuals are systematically habituated not to return the gaze of the other [~-> “chi dadash!?” or “was guckst du?!"]
-for three centuries, the meaning of human face was explained in terms of rhetoric of language. in 19th century suddenly face occupies a precarious position: it is belonging to a human being as a:
•physiological organism
•privatized, socialized individual subject
--Darwin--> split status of face:
•symptom of an organism's anatomical and physiological functioning
•the mark of the success or failure of a process of self-mastery and control (in the social construction of a normative individual)
*face: (sign of a disquieting) continuum between the somatic and the social*
boarded on a trance
(Bachelard:) reverie: irreality function --> keep the psyche on the fringe of all the brutality of a hostile and foreign nonself (!)
--✕--> reality function --> adapt to real[...]
(563)[...notes/pigs notes new.txt]%76.1[...]nvergence --> the binocularity of vision is not united or synthesized on a specific plane or point --> a spliting apart : *unreconciled binocular disparity* (--situates--> difference and nonidentity within the midst of perception)
[=/= convergence (without which a normative attention would be impossible ==> world of focused clarity)]
...as if a single object is seen by two nonreconciled eyes
seamless modulation of normative attention into a dispersed distraction ==?!==> (reassemblage and rebinding into the) *repetitive laws of the unconscious*
...the image of conjugality and adultery simultaneously
-fixed position of limits
Bindung --> figuration of an adulterous liaison
[*]adultery (in the context of modernization): “a cynicism of forms,” merely another effect of a dominant system of exchange (circulation and equivalence)
Tanner
[*]infidelity: capacity to decompose oneself into the plurality of distinctly different essential tendencies, to detach the periphery from the center, and to make interests and activities independent of their integral interconnection [=/=? my work]
Simmel
in Duchampian terminology: (Manet's painting In The Conservatory) blossoming bride and bachelor enmeshed in a verdant anticonjugal machine of perpetual nonfulfilment
cultural corrosion of conjugality <== (one of) larger disintegration of premodern positions (of male and female):
•violent insertion of women into the process of commodity production
*labor and society assume a mass character ==> “women = mass articles” & lose:
•their “natural” qualities (female essence defined by the production of life)
•their poetic aura
traditional positions disrupted by the logic of exchangeability***
greenhouses in 19th century, extended the dwelling and bore witness to the expansion of the private sphere. greenhouse provided a place to stroll in all weathers
--> frozen temporality ~=> memory and history excluded =(congealed present)==> dehistorisized subjectivity
(fundamental) withdrawal of the possibility of *gesture* --Agamben--> part of the particularly modern failure of ethos, of character
[gesture <-->? ethos]
incapacitation: renunciation of *potentia*[~= capacity for being affected, any expansion of practical being <-- Spinoza]
smell of flowers = disintegrated product of their sexual metabolism <-- Freud
D+G becoming woman
*man: molar entity par excellence (=/= becomings are molecular), man constitutes the majority, the standard in which the majority is based: white, male, adult, rational ~ the average european, the subject of enunciation
@Leo
(--> problematized by Grosz ---> go to ajayeb.net/?q=Grosz%2BDeleuze%2BGuattari)
[...]
(565)[...notes/pigs notes new.txt]%76.2[...]century, extended the dwelling and bore witness to the expansion of the private sphere. greenhouse provided a place to stroll in all weathers
--> frozen temporality ~=> memory and history excluded =(congealed present)==> dehistorisized subjectivity
(fundamental) withdrawal of the possibility of *gesture* --Agamben--> part of the particularly modern failure of ethos, of character
[gesture <-->? ethos]
incapacitation: renunciation of *potentia*[~= capacity for being affected, any expansion of practical being <-- Spinoza]
smell of flowers = disintegrated product of their sexual metabolism <-- Freud
D+G becoming woman
*man: molar entity par excellence (=/= becomings are molecular), man constitutes the majority, the standard in which the majority is based: white, male, adult, rational ~ the average european, the subject of enunciation
@Leo
(--> problematized by Grosz ---> go to ajayeb.net/?q=Grosz%2BDeleuze%2BGuattari)
the perpetual self-invention of “free subjectivity” --defining--> modernity
cycle of decoding & recoding :
daring innovation --> hyperanxious self-consolidation --> renewed innovation --> ...
Manet =/= Caravaggio:
•intense optical contact
•tactile contact
•a reciprocal system of investment in the transactional nature of the encounter--infused with the interplay of the social, libidinal, and economic difference
hands as:
•expression of individual consciousness (in Caravaggio)
•instrument of active gesture (in Manet)
activity ~=? simulation of gesture
pointing index finger
confirmation of the impossibility of a direct perception, impossibility of an attention that was an immediate possession of its object (--> Sa'di pointing out to the moon and his lover...)--> every point of fixation is deferral
--✕--> (once?) functioned to denote a plane of transcendence
figuration of utopia --> simultaneous mapping out of death, absence, and finitude of historical subjectivity
Peirce's (nonoptical operation of attentive consciousness =/= Descartes) --> impossibility of direct intuition, of interpretive process
**cognition and perception could only occur indirectly**
index: exercising a real physiological force over the attention -- mesmerized into its particular object of sense.
= *everything that focuses the attention*, (everything that startles us into an index)
--> make something conceptually present which is perceptually absent
installed economy of attraction(/distraction) [in European cities, and its deviation in Tehran differences]
fashion works to bind attention onto its own pseudo-unity
against the living, fashion asserts the rights of corps[...]
(566)[...notes/pigs notes new.txt]%76.3[...]action and strain none
(Spencer, Principles of Psychology)
*the facts of the case
Sachverhalten
the detective, collector, consumer, and the fetishist (are same figures)
--> idea fixe
--> pathological disorders of attentiveness
[according to Freud] when attention isolates a particular content from a larger cognitive field, the act of dissociation can be the initiation of a productive process
[---> go to Sherlock Holmes]
Weltpanorama
a 19th century attraction: sweeping *comprehensive view*
stereoscopic peep show
a consumer would pay to observe a mechanized series of photographic images
Fuhrmann + Daguerre: illusory three-dimensional scenes whose reality-effects were augmented by concealed lighting and translucent painting
Kaiserpanorama <-- (a site [in which the *automation of perception* occurs] among many of) industrialization of visual consumption
~ a space in which the physical and temporal alignment of body and machine correspond to the rhythms of factory production (: the way novelty and interruptions were introduced into assembly-line labor in order to prevent attention from veering into trance and daydream. -Crary) this is common to:
•precinematic devices in 1880s
•cinematic devices in 1890s
--> (fragmentation of perception inherent to the apparatus presented in terms of) **a mechanically produced continuum that “naturalizes” the disjunctions**
(Crary asks:) by what logic of temporal sequence or spatial continuity does one move from the interior of papal apartments in Rome to the Great Wall of China to the Italian Alps in 120-seconds intervals?
[--?--> visual equivalence of political imperialism? slogans such as “Reisen durch die ganze Welt.” German colonialism of the 1880s --Sternberger--> “the views from European windows had lost their depth, becoming part and parcel of the same panorama world surrounding them and constituting a painted surface every where.” #Olearius; tourism + forms of visual consumption]
Muybridge's 1879 work on sequential photography ==> atomized field + not “truthful” syntax --> segmentation--opening--> onto an abstract order of continuities and uninterrupted circuits
...we are in a specific historical phase in the reduction of the time and cost of movement <==> circulating capital
}--Marx--> “capital by its nature drives beyond every spatial barrier” ==>
•creation of the physical condition of exchange
•creation of the means of communication and transport
•*eradication of space by time*
instantaneity of vision from which space is deleted
vision compatible with the smooth space of the global marketplace
uprooting of perception from any stable space-time coordination
the history of capitalism is [...]
(568)[...notes/pigs notes new.txt]%76.5[...]a subjective position from which a “this happened” or a sense of “having been there” could be authenticated’ [=/= my later lecture-performances]. they are instances of *combinatorial logic* in which the individual images, although ostensibly part of a linear sequence and syntax [--> the way Julia noted ‘adjacency’ in the way i was presenting my image series], have a (‘newly’ in 19th century) ***autonomous, floating identity.*** their immobilization and groundlessness and mutable temporality is also the condition of their detachment from any binding continuities or trajectories, in a *decoding of perceptual experience*[--> also relevant for Foad's ahistorical “intuition"]. {this is could be related to a deeper relation with my youth's reality and its perceptions =/= attachment to binding continuities and trajectories are central to my recent work****}
==>
•rationalization and quantification of movement and time (==> mechanization of the body)
•posing plural scattering of attention (--> Sina)
•possibility of unforeseen perceptual synthesis (outside of any disciplinary imperatives --> Foad)
Kaiserpanorama --> industrialized sequence of disconnected images
Muybridge's work --> repetitive but disjunct series
(Crary shows:) demise of the punctual or anchored classical observer begins in the early 19th century --> a new unstable attentive subject (with a *vision refigured as dynamic, temporal, composite*) ==> consumer/agent of/in synthesis of a proliferating diversity of reality-effects (~=> digital and cybernetic imperatives of our present time)
invention
dissolution
creative synthesis
...................................
antimony: contradiction between two equally reasonable statements
the antinomic character (of my conceptual schema: rigidity and banality, attention and disintegration,,, ==> *an object outside its logical control*
-charged with antagonistic forces, like Seurat, my lectures (since now 2018) negate a possibility of an attentive closure, even as it fervently attempts to generate its own internal formula for perceptual presence and unity. like Seurat's Parade de Cirque, it operates in a ceaseless play of disclosure and concealment. [is it time to change?])
Seurat preoccupation with nonspecific temporalities
(estrangement from) a dream of instinctual wholeness
harmonious sensory utopia
-my lecture-performances constitute a provisional realm of freedom for an individual observer [~ myself: a psychic, social, imaginary position called being an Iranian--] of a prismatic past, coinciding with a proliferation of discourse [~= shifting plurality of ‘centers']
--> dream of subjective freedom + effects of power
perhaps my work is inseparable from (the consequences of the emergence of) *models of subjective vision*
[...]
(571)[...notes/pigs notes new.txt]%76.7[...]tion of the body)
•posing plural scattering of attention (--> Sina)
•possibility of unforeseen perceptual synthesis (outside of any disciplinary imperatives --> Foad)
Kaiserpanorama --> industrialized sequence of disconnected images
Muybridge's work --> repetitive but disjunct series
(Crary shows:) demise of the punctual or anchored classical observer begins in the early 19th century --> a new unstable attentive subject (with a *vision refigured as dynamic, temporal, composite*) ==> consumer/agent of/in synthesis of a proliferating diversity of reality-effects (~=> digital and cybernetic imperatives of our present time)
invention
dissolution
creative synthesis
...................................
antimony: contradiction between two equally reasonable statements
the antinomic character (of my conceptual schema: rigidity and banality, attention and disintegration,,, ==> *an object outside its logical control*
-charged with antagonistic forces, like Seurat, my lectures (since now 2018) negate a possibility of an attentive closure, even as it fervently attempts to generate its own internal formula for perceptual presence and unity. like Seurat's Parade de Cirque, it operates in a ceaseless play of disclosure and concealment. [is it time to change?])
Seurat preoccupation with nonspecific temporalities
(estrangement from) a dream of instinctual wholeness
harmonious sensory utopia
-my lecture-performances constitute a provisional realm of freedom for an individual observer [~ myself: a psychic, social, imaginary position called being an Iranian--] of a prismatic past, coinciding with a proliferation of discourse [~= shifting plurality of ‘centers']
--> dream of subjective freedom + effects of power
perhaps my work is inseparable from (the consequences of the emergence of) *models of subjective vision*
-use of optical mixture in my work.
how important is the retina (for any artist)? -->(the question of) the seeing body in all of its physiological density + ambiguous position of that body within conceptions of visuality
•chromatic or luminous effects on the body
physiological regime of visuality (beginning with Thomas Young and Goethe, developed by Johannes Müller, Helmholtz and others) =/= renaissance-based pictorial order
collapse of *camera obscura* model of vision --> emergence of *psychological optics*
1890s
construction of various nonreferential models of perception
+
pragmatic functions of an observing subject
--> status of vision and mind
--> nature and value of sensation
--> representation of social facts
central to many developments in the visual culture in the West in late 19[...]
(572)[...notes/pigs notes new.txt]%76.7[...]dback (=/= solidarity) }--> thermodynamic framework
anomie (used to be) a celebrated passage is when the individual worker is no longer the living cell moved by continual contact with neighboring cells (=/= now in late liberal capitalism anomie is the mode of labor)
anomie (in thermodynamic framework) describes a statistical distribution of elements in which insufficient contact or adjacency prevents the flow of messages our information within the system as a whole. systemwide increase of local zones of dissociation and disintegration <-- Durkheim
(Durkheim was writing at the time of) crisis of social cohesion within a transitional period ==> a systematic response was being shaped (foreshadowed in several of Seurat's major works) -*-*-*--> the making of a society whose effective unity was founded on the ubiquity of *spectacular consumption through mass media and technologies of illusion*
if *religion* was the key “collective representation” (in Durkheim premodern mechanical solidarity) --> *spectacle* was to become the primary simulation of cohesion and unification within 20th century modernity****
--> (Debord:) capitalism's solidarity: unity of subjects in their very separatedness
(Crary >) Seurat's entire visual output: [systematic movement between:]
•large engineered representation of social collectivities (~ crowds)
•images of isolation and separation
“[...]the unity of his optical aggregates was always an ephemeral subjective construction that never objectively modified the abstract and segmented status of his dots, so his assembling of provisional social aggregates never alters the obdurately insular character of their individual human character.”
Seurat stakes out a darker and more skeptical position than Durkheim about the possibility of *positive knowledge of “social reality”* --> his works are determined by a sense of **impalpability and evanescence of the social itself**
(what is my “sociology” in my works?)
{ great social catastrophes of the 19th century + accumulated bourgeois anxiety over the disorders of revolution (1848 and 1871) }==> (emergence of French 1890s of) “science” of sociology
let's stop mourning about the earlier model of political theater being displaced by by the modernized forms of spectacle (--> my critic on Kurzgesagt is outdated?)
(for Seurat:) *art work = solicitation of attention*
play of attraction and absence (in Sina and Foad's work):
a visual or performative work designed around the cancellation and suspension of what it promises
Seurat --> (Sina and) Foad's obliteration of the scenographic conditions of the work even as he simulates their persistence
Seurat --> my work has always been scenic, positioning its viewers before [...]
(573)[...notes/pigs notes new.txt]%77.1[...] critic on Kurzgesagt is outdated?)
(for Seurat:) *art work = solicitation of attention*
play of attraction and absence (in Sina and Foad's work):
a visual or performative work designed around the cancellation and suspension of what it promises
Seurat --> (Sina and) Foad's obliteration of the scenographic conditions of the work even as he simulates their persistence
Seurat --> my work has always been scenic, positioning its viewers before an apparently stagelike space [without orthogonal guides ==> assemblage of disjunct planner elements]
my (painting before and even more now) mimics a classical theatrical space, and (in play with that) at the same time it establishes an illusory world extending away from the spectator (collapsing that “stage,” dramatically sealing off possible avenues of entry into the work for our eyes) ==?==> a world related to the viewer's own point of view
deliberate archaism
(--> medieval mystery plays)
closed-off antiscenic space --> forms of popular display (shadow figure, puppet theatre,) that only simulate or evoke the “cube” of theatrical space
to be careful with *grid*
[*--stories that the grid tells--*]
(Crary > Krauss:) by its very abstraction, grid conveys one of the basic laws of knowledge: *punctuality* [---> go to apass psychological optics and image of knowledge incorporated in presentation of projects, #workshop on topology] --> the separation of the perceptual screen from that of the “real” world
[*]grid: (19th century) emblem of the infrastructure of vision --> becoming an increasingly insistent and visible feature of neo-impressionist painting
(~/= Crary is hesitant to characterize Seurat's flatness structurally as grid)
-tabular field with rows and columns making impossible a point to point (= punctual) relation between spectator and image
(Martin Jay:) two scopic regimes:
•metric and homogenous tableau loosely synonymous with classical space
•decentered and destabilized perceptual regime with its mobile and embodied observer
the evocation of a scenographic setup in Seurat (Parade de cirque) is a veil over the desiccated, nonhomogenous, and additive construction of the work
frontality and unity of framing (of “primitive” cinema...)
[?do we need to] (in an illusionist mode) satisfy the principle of unitary organization of the scenic space
(how should you be concerned with [public record] of your intellectual and aesthetic formations?)
Seurat's Parade de cirque =/= Leonardo's Last Supper
(Seurat broke free from Leonardo, and i should from Seurat)
both of these paintings are concerned with the revelation of a mystery:
•Leonardo: the mystery of Christian sacrifice as it coi[...]
(574)[...notes/pigs notes new.txt]%77.2[...]on --> becoming an increasingly insistent and visible feature of neo-impressionist painting
(~/= Crary is hesitant to characterize Seurat's flatness structurally as grid)
-tabular field with rows and columns making impossible a point to point (= punctual) relation between spectator and image
(Martin Jay:) two scopic regimes:
•metric and homogenous tableau loosely synonymous with classical space
•decentered and destabilized perceptual regime with its mobile and embodied observer
the evocation of a scenographic setup in Seurat (Parade de cirque) is a veil over the desiccated, nonhomogenous, and additive construction of the work
frontality and unity of framing (of “primitive” cinema...)
[?do we need to] (in an illusionist mode) satisfy the principle of unitary organization of the scenic space
(how should you be concerned with [public record] of your intellectual and aesthetic formations?)
Seurat's Parade de cirque =/= Leonardo's Last Supper
(Seurat broke free from Leonardo, and i should from Seurat)
both of these paintings are concerned with the revelation of a mystery:
•Leonardo: the mystery of Christian sacrifice as it coincides with a lucid apprehension of infinite extension
•Seurat: the “mystery” of the disenchanted and quantitative order of capitalist exchange (and its overturning of homogeneity and legibility of space)
witness to:
-holy communion -Leonardo
-rituals intrinsic to modernity -Seurat
in terms of orthogonal illustrated in Leonardo is precisely what Seurat dismantles in Parade de Cirque
the question of value
movement of abstract quantities
(transactional dimensions of Seurat's work)
lost transparency:
how the use of money within modernity transformed the social character of exchange ***from something interpersonal to an anonymous transaction*** at the distance (--> Reza's hold-up of values, the dream of interpersonal transaction and resistance of anonymity and distance)
[the problem that all artists have with money --Simmel-->] *a priori equivalence of price (for all commodities) ==> eliminate:
•deliberations and examinations of the buyer
•effects and elucidations of the seller
==> quick and indifferent economic transaction
“selling tickets”: accumulated social experience of separation = *depersonalized exchange* (--> that which many artists are dealing with as a problem)
--Gouz--> [*]capitalism: *disaffection of value* (the libidinal, the intersubjective, the semantic are completely divorced from the economic relation ==> economic sector =/= semantic affective investment)
Seurat's meditation on the emptiness of a modern relation of display and consumption
cost of ad[...]
(576)[...notes/pigs notes new.txt]%77.2[...]ich came healing of human temperaments and passions
Pythagoranism: number =/= infinite
•infinite = void of knowledge, limitless and undetermined
•number = rational limit and determination
Pythagorean =/= premodern mystic values
*some of the great disenchanters at the origin of modern western science are deeply Pythagorean:
***number is the essence of reality ==today==> “nature must be studied quantitatively” (=/= ajayeb's quality of descriptive nature of the world)
...and appeal to mathematics in artmaking still comes from the hope of establishing clear and distinct ideas, which as such are necessarily true
Pythagorean primal cosmogenic principle: breath --> repression's binary rhythm of inhaling and exhaling, the mutual interaction of contraries (like sex) : the original generative force
(the union of the limited and the unlimited) --> still operating today in the year 2018
theories of dynamogeny on iranian traditional music radif, that certain musical proportions poses cheerful or bitter qualities, influence the person's emotional state
to transcend from quantitative number of dastgah --to--> a mysterious qualitative dimension of pardeh
(Crary's) Seurat's anarchism: (painting of the) world of mere empirical relations, cut off from the infinite (loss of the vanishing point) and from the light of either sun or moon (gaslight illuminates the scene)
Leo's primitive communism
pictorial generation of meaning
the keystone of Foad's technique:
purity of the spectral element
(Burgin >) fantasy: an arrest that domesticates the unruly movements of desire --> it takes on hieratic and tableau-like forms : phantasmatic figuration
*reconciliation*
(a formal idea, of) abstract functionings of binary oppositions {typographical distribution of energy}
=/= elevation in terms of “opposites” or “contraries” (colors, lines, forces, sexes, numbers)
technocratic dream of a quantifiable harmony that a machinic world installs or restores --> *ataraxie*: emphatically reduction of tensions into zero --Seurat--> homeostasis --> preindividuated unity : theater of equilibrium ==> erasure of both individual and historical temporality
(Nattiez:) the illusion that humanity could reach a stable point [...] at which time can be arrested. it is for this reason that androgyny and death so often appear together: social utopias end in massacres and that the structuralist utopias of an allembracing explanation of mankind reducible to torrents of binary oppositions result in “nothingness”
Freud's nirvana principle: to remove interval tension due to stimuli (--> death instinct)
Sina:
(painted and visible philosophy)
in my image assemblages w[...]
(578)[...notes/pigs notes new.txt]%77.6[...]on, etc.) --> in the case of Raphael: theology becomes a commentary on painting : pictorial structure (directly semiotic and not mimetic) = meaning
(always?) *faithfuls need their originals*
in Helmholtz's 1856 comprehensive account of human vision, the eye emerges *empathically embedded in the thinness and opacity of the body*
eye (=/= a marvelous apparatus) : an apparatus with built-in aberrations, proneness to error, and inconsistencies in is processing of visual information --> entoptical phenomenon --James--> subjective optical sensation: example of selective attention excludes from consciousness sensations that are *nonreferential* (= irrelevant to the knowledge about the world)
(~= Ernst Mach's sight phantasms)
arborescent vocabulary of the scientific literature on the eye in the 1880s
*new diagram of the eye: photoreceptors in the human eye are placed at the back of retina, behind the blood vessels (that literally intervene seeing) --Seurat--> inseparable mix of an abstract mathematically constructed & a physiological perception more subjectivity determined, “domain of vision has been integrated Iin the field of desire” (Lacan), “phantasmatic events that occur on the surface of the bodies” (Crary)
=/= older diagram of the eye: the ideal unobstructed functioning of camera obscura --> ‘scene of representation’
‘dream of immediacy’ --to--> (Seurat's refusal of scenography ==> nondisclosure ~) fantasy of a theatre without representation
Rousseau's affirmation of *political self-sovereignty* in the ‘festival’: a stage which presents nothing to the sight --Derrida--> a place where the spectator, presenting himself as spectacle, will no longer be seer or voyeur *** (<-- what i learned from Phill) ==> presence will be full as the intimacy of a self-presence, as the sentiment of self-proximity, of self-sameness
Lyotard: theatric[...]
(579)[...notes/pigs notes new.txt]%77.7[...]nking relations of the inside and the outside of the subject psychical interior and corporeal exterior)
-sides of the mobius strip are not fundamental identities, the drift from one to the other side is uncontrollable
currents
and surfaces of this body
is coalescence of energy into phantasms
deceptive semblance
of a theater of representation
Ali's speech (and Jassem): تاثیر گذاشتن (making what one knows into an effect on audience)
=/=
Sina's speech: به صورت موضوع درآوردن
(making what one guesses into a subject of discussion to be rethought)
irreducible composite of properties belonging to the observer
perspective: transforming psychophysiological space into mathematical space ==> sum of all parts of space and its contents are absorbed into a single ‘quantum continuum’
-Panofsky perspective as symbolic
analysis of sensation
“one coherent mass of sensations”
(Mach's legitimate and functional) scientific impressionism
*modernization (and rationalization) of perceptual (and aesthetic) response* <-- preoccupation of Seurat, Eisenstein, Moholy-Nagy, Schoenberg
(Crary > Chastel > Seurat's method was) a research into archetypal forms (lines, colors, directions) which answered to a double and deliberately compound ambition, at once *****archaic regression and scientific reduction***** [<-- this describe my work!] the artist/painter's operations set up a meeting point between *an ancient hieratic art and the rationalized discipline of the future* [= my work on ajayeb] --> culturally reactionary component of my projects, progressive and regressive at once, (past and future)
=/= Meyer Schapiro's Seurat: an enlightened politically progressive artisan-artist embracing science and technological paradigms in the interests of *forging an image of a nonhierarchical social world* [<-- an uncritical stance towards “science” and “technology,” approaching “the rationality of method” (in Seurat) as a final locus of meaning =/= the site of powerful and unresolved contradictions]****
-can our modern practices be constituted without reinventing its relations to the ancient?
troublesome ambivalence of Pythagoreanism: part of an animistic premodern magical world view yet deeply embedded in the essential assumption of modernity that all of nature is understandable in terms of numbers (-Bloch, modernism: quantitative side with metaphysics proper strictly scientific =/= figural-qualitative symbolic side)
... --> Seurat's unresolvable problem: to think simultaneously the idea of universality in terms of aesthetic absolute and the inescapable universality of modern exchange and calculation
--> (Norman Brown:) the money complex, archaic or modern, is inseparable from symbolism, and *symbolism is (not the ma[...]
(580)[...notes/pigs notes new.txt]%77.8[...]
troublesome ambivalence of Pythagoreanism: part of an animistic premodern magical world view yet deeply embedded in the essential assumption of modernity that all of nature is understandable in terms of numbers (-Bloch, modernism: quantitative side with metaphysics proper strictly scientific =/= figural-qualitative symbolic side)
... --> Seurat's unresolvable problem: to think simultaneously the idea of universality in terms of aesthetic absolute and the inescapable universality of modern exchange and calculation
--> (Norman Brown:) the money complex, archaic or modern, is inseparable from symbolism, and *symbolism is (not the mark of rationality, as Simmel thought, but) the mark of sacred* @Luiza's diagrams [--> this is important for apass, “aesthetic experience occurs within, not above, the opposition of the symbolic and the economy, and within the lived conflict between self-activity and reification” -Brenkman]
==> undialectical disjunction of sacred and secular
silent reflective monk
mechanical assemblage of never quite integrated elements
Seurat's texture of work <== an intuition of the loss of art's immediacy --> shift of (what might have been) contemplation into mere attentiveness
(Crary) Seurat concretizes the *modern dilemma of the disappearance of aura*
...bringing into the work the forms of rationalization that eradicated aura in the first place --> appearance is privileged over essence, and technological rationality is deployed in the service of appearance
negotiating rapture
(ajayeb ~/=?) to produce a dialectic image: to criticize modernity (~ foregrounding of the aura) through an act of memory, and at the same time, to criticize archaism (~ nostalgia for the aura) through an act of essentially modern invention (substitution and designification)
color...
how forms of ‘synthesis’ (optical mixture, purely additive and accumulative functions of industrialized procedures) produce ‘qualitative’ change (pre-bourgeois non-quantitative connection to nature, for which color did not exist as an autonomous experience or as a separate and specialized science)
Seurat: surface fascinations consequences of a disappointment at the impossibility of immediacy and the historical inaccessibility of the dream of the ritual/magical practice of art --> Seurat's work's exhaustive denial of presence ==> (another kind of immediacy:) the ***fusing of image and eye*** @Foad
=/= art as a medium for disclosing essential truths
=/= redemptive optimism
...................................
a desiring system dependent on operations of rebinding and immobilization
the problem of *contrapposto* [and *chiaroscuro* (contrast of colors)]:
a Renaissance ideal, invoking a metaphysical dualism that found expression in rhetorical devices of contrast and antithesis --su[...]
(582)[...notes/pigs notes new.txt]%77.9[...]ion
the problem of *contrapposto* [and *chiaroscuro* (contrast of colors)]:
a Renaissance ideal, invoking a metaphysical dualism that found expression in rhetorical devices of contrast and antithesis --sumbsumed--> within the *larger ideal of opposition*
contrapposto could be decorative or structural, justified by its vividness, the clarity with which art could bring opposites into harmony
classical image (of the body) as an expression of a self-determining balance of internal forces
“authentic images” seem capable of action, seem to posses dynamis (supernatural power)
Universal Exposition of 1889 + international congresses of hypnosis:
•rationalizing ideological imperatives (concertized in the actual organization and layout of the Exposition --> rooted in the enlightenment's faith in man's limitless potential for mastery of his environment)
•hypnosis optimistically as the most effective entry into (previously inaccessible) territories and processes of human psychic life (and hopefully mastering this terrain)
•extensive presentation of colonial people and lifestyle as objects of spectacle in the 1889 Exposition (simulated villages inhabited by Congolese, Javanese, New Caledonians, Senegalese, and others) --> became contents of an imaginary immortal space, contents that were seemingly assimilable into the rationalizing taxonomy of the exposition's organizational schema [=/= Steven's schema in apass]
*both hypnosis (with its profoundly indecipherable trance states) & material life of colonial people (primitive cultures with their singular forms of exchange, of value and power relations) took on an exhibitionary existence at the threshold of their marginalization, assimilation, or disappearance --> (the unassimilable in both was) temporally refigured as the survival (or simulation) of an earlier stage of development (as a lower, regressive, or childlike state of mind or culture) [--> radically irreconcilable with dominant forms of western rationalism]
(for western rationality) hypnosis:
•influence without any logical foundation
•production of an illusory relation to the world
[--> similar to Foad's modality of freedom, wakefulness, and the notion of the intoxicated masses: loss of mastery, of ability to make decisions and reflect ==> the assertion that “hypnotic experience is formless” (---> go to Nancy)
*spectacle domination over passivity*
Foad: inner or subjective reality of a psychic state which could in fact involve residence and evasion of external authority]
=/= state of trance (as in other cultures) whether individual or collective conceived as an opening up or sharing
the 19th century exhibitions were part of a world in which people were beginning to live as tourists or anthropologists, addressing an object-world as the endless[...]
(583)[...notes/pigs notes new.txt]%78[...] on an exhibitionary existence at the threshold of their marginalization, assimilation, or disappearance --> (the unassimilable in both was) temporally refigured as the survival (or simulation) of an earlier stage of development (as a lower, regressive, or childlike state of mind or culture) [--> radically irreconcilable with dominant forms of western rationalism]
(for western rationality) hypnosis:
•influence without any logical foundation
•production of an illusory relation to the world
[--> similar to Foad's modality of freedom, wakefulness, and the notion of the intoxicated masses: loss of mastery, of ability to make decisions and reflect ==> the assertion that “hypnotic experience is formless” (---> go to Nancy)
*spectacle domination over passivity*
Foad: inner or subjective reality of a psychic state which could in fact involve residence and evasion of external authority]
=/= state of trance (as in other cultures) whether individual or collective conceived as an opening up or sharing
the 19th century exhibitions were part of a world in which people were beginning to live as tourists or anthropologists, addressing an object-world as the endless representation of some further meaning or reality
==Crary==> reality: that which presents itself as an exhibit before an observer
(Seurat's Parade de Cirque: ...a figuration of social territory where) techniques of fascination and attraction, of appearance and semblance, have the capacity to overpower an observer or audience
(شهر بازی fairground kinesthetic experiences, such as:) *merry-go-round*: a fragmentary and mechanical recuperation of carnival energies --> controlled circumstances inciting of dynamogenic bodily sensation
&
cinema later would radically displace survivals of premodern forms like the circus [--> look at Hollywood today 2018]
different modes of regression and fantasy
***late 19th century shift from “viewing machine” to “vertigo machine”
19th century's interrelations between:
•photography
•hypnosis (both medically and mythically)
•cinema
•psychoanalysis
*strong epistemological configurations* ==> a new place of subject (in western culture) linked to formation of certain images of:
•time
•past
•memory
(for Brown Sequard) collective effect of acts of inhibition and dynamogeny ==> hypnotism ==(Charles Henry)==> demonstrating that perception is fundamentally unconscious (consisting of involuntary responses to stimuli) ==Seurat==> *indistinction between the automatism of a hypnotized subject and the perceptual experience of a so-called normal subject* --Foad--> [reading people in a contemporary social phenomena of suggestion and somnambulism (~ sleep-walking):] a bypassing of intellectual process (such as reason and judgement) in[...]
(585)[...notes/pigs notes new.txt]%78[...]some further meaning or reality
==Crary==> reality: that which presents itself as an exhibit before an observer
(Seurat's Parade de Cirque: ...a figuration of social territory where) techniques of fascination and attraction, of appearance and semblance, have the capacity to overpower an observer or audience
(شهر بازی fairground kinesthetic experiences, such as:) *merry-go-round*: a fragmentary and mechanical recuperation of carnival energies --> controlled circumstances inciting of dynamogenic bodily sensation
&
cinema later would radically displace survivals of premodern forms like the circus [--> look at Hollywood today 2018]
different modes of regression and fantasy
***late 19th century shift from “viewing machine” to “vertigo machine”
19th century's interrelations between:
•photography
•hypnosis (both medically and mythically)
•cinema
•psychoanalysis
*strong epistemological configurations* ==> a new place of subject (in western culture) linked to formation of certain images of:
•time
•past
•memory
(for Brown Sequard) collective effect of acts of inhibition and dynamogeny ==> hypnotism ==(Charles Henry)==> demonstrating that perception is fundamentally unconscious (consisting of involuntary responses to stimuli) ==Seurat==> *indistinction between the automatism of a hypnotized subject and the perceptual experience of a so-called normal subject* --Foad--> [reading people in a contemporary social phenomena of suggestion and somnambulism (~ sleep-walking):] a bypassing of intellectual process (such as reason and judgement) in an attentive spectator
-{my discussion with Foad was perhaps about the question of social justice (= sufferings and causes are constant and self-evident, singularized principle of value [social injury] located in a particular product [political processes leading to social injustice]) and/against thinking with assemblages (= contextual relational uncertain concept of the social of things and people as system of objects, in which nothing merely rules itself or others, emphasizing heterogeneity and process)... finally saying that Tehran is a relational heterogeneous uncertain system [Sina] and not a destined coerced programmed doom-object [Foad]. question: can we oppose the ideas of suffering and injustice and their expressions as essential qualities in the context of Tehran? what conceptual hybrids or precarious collectives are ethically available or necessary to think with? can injustice and suffering as target of analysis be investigated not as concrete evident necessities [stable essences, as something to defend or fight against] but as distributed changing and changeable always in process, in the contemporary Tehran (specially if you are the one who is suffering)?
-my family dining table: space of arrangement of practices[...]
(587)[...notes/pigs notes new.txt]%78.1[...]nd imitation
•“attention”: transformation of sensation by effort and desire --> the desire for an increase in personal believe
•“plateau”: a flexible figure for natural, social, and statistical processes and events (including desire) [--?--> Deleuze and Guattari's plateau]
Le Bon:
“social = a particular modality of perception,” as a specific social arrangement that conditions the limits of perceptual experience
(modern) crowd: a viewing machine capable of generating “collective hallucinations,” a place for consumption of illusion, (with a “psychological unity” that occupies spatially remote locations,)
•“observation”: a cognitive model predicated on workable notion of objective reality (a classical epistemological model) that begins to corrode within a field saturated by illusion, hallucination, and whole industries of simulation
-individual subsumed in crowd is incapable of observation --> modern spectacular culture (to be articulated 7 decades later by Guy Debord
the crowd (in Le Bon) is a generalized site on which the accumulated dread and hope associated in the 19th century with social insurrection collapse into am abstract countless mass onto which dream imaginary of any sort can be projected
-Crary
19th century ‘crowd psychology’ assumption that attention has no necessary connection to objective optical observation of the world --> *crowd: drift toward a more primitive order of consciousness*
-withdrawal from surroundings and refocusing on some real or symbolic figure
--> theatrical configuration: means for controlling crowds --> (La Bon's) image of theater exceeding its older place within models of mimetic relation --to--> new effects of subjectification
Wagner's volkish homogeneity --> uniform modes of perception and response --> (problem of) community formation
Wagner's optical metaphor (community could see itself reflected in the mirror of tragedy) of theatrical existence --> *sense of vision serves to reinforce one's place within the social whole*
[--> when i look at Brussels from the 14th floor...]
Wagner's cultural program for social reintegration and his belief in the transformative effects of the collective experience of music drama preformed and produced as a ritual communal event
(typical 19th century --> debates about the effects of mass culture --articulated--> “distraction =/= self-conscious contemplative perception” -->) Wagner's deploying the pervasiveness of *distracted modes of cultural consumption* ==> “higher (deeply attentive --advocated--> purified and ethically superior perceptual engagement) =/= lower (distracted)” forms of listening
-his dissatisfaction with traditional theatre that had allowed or encouraged audiences to look at each other at the diverse social texture of the theatre
an attentive, absorbed public[...]
(588)[...notes/pigs notes new.txt]%78.2[...] semblance of a community”
(phantasmagoric character of his work) Wagner:
•eliminating lateral views ==> frontal engagement
•near-complete darkness ==> preventing peripheral distraction
•lowering the orchestra out of sight
--> systematic concealing and mystification of the process of production
--> (Wagner stands for) will to mastery over all aspects of the spectacle ==allow==> calculated production of states of regression, fascination, dream (synchronized sound --> cinema's attentiveness half a century later)
-control over emotional response
-remaking of spectator experience
-production of dreamlike clairvoyant
(-can theater stage be a place of distraction? again)
intelligible relation of distance between viewer and illusory scene
--> the way diorama commanded visual attention
in my stage design drawings from 2009:
•standardized perspectival expectations
•metric relations
•position of spectator
•luminous detached rectangle
-
Wagner's Ring cycle: the last expression of a 19th century fantasy of the recuperation of tragedy and myth ~ the dream that culture could make whole what capitalism has broken --Crary+Lacoue-Labarthe--> [disturbing conviction/dream:] in an age where transcendence is undone, (the vacations of) art can recover an ancient destination and establish the type of mythological figure (in which humanity or a people could recognize itself)
-verisimilitude: the quality of seeming to be true, gloss, semblance
composite imaginary of the 19th century
______________
crowd
theater
phantasmagoria
Crary --> Seurat's Parade de Cirque = disclosure of *the absence at the heart of modern spectacle and perception*
vivid opening into a light-filled action-filled arena
@apass, a common way of criticism:
•*evoke, then withhold*
(fir example: evoke ‘entertainment commodity’ but withhold it. Laura, Ale ,)
•*invest, and dismantle* (we are invested in what we dismantle)
•*desolation of older scenes of representation* @Sina
Crary on Seurat Cirque --> investigation of the conditions under which a subject could be activated as an attentive perceiver
(forensic aesthetics --> conditions under which a subject could be arrested as a witness)
(Sina ajayeb bestiary --> conditions under which a subject could be contested as a knowing agent)
“frame: an isolating agent” (<== Wagner ~ to make an *autonomous and luminous field of attraction* with a deliberately ambiguous spatial identity)
--> explicit renunciation of the classical (and early modern) status of the image
=/= as a windowlike plane intersecting a cone of vision
=/= as a flat plane covered with[...]
(589)[...notes/pigs notes new.txt]%78.4[...]> cinema's attentiveness half a century later)
-control over emotional response
-remaking of spectator experience
-production of dreamlike clairvoyant
(-can theater stage be a place of distraction? again)
intelligible relation of distance between viewer and illusory scene
--> the way diorama commanded visual attention
in my stage design drawings from 2009:
•standardized perspectival expectations
•metric relations
•position of spectator
•luminous detached rectangle
-
Wagner's Ring cycle: the last expression of a 19th century fantasy of the recuperation of tragedy and myth ~ the dream that culture could make whole what capitalism has broken --Crary+Lacoue-Labarthe--> [disturbing conviction/dream:] in an age where transcendence is undone, (the vacations of) art can recover an ancient destination and establish the type of mythological figure (in which humanity or a people could recognize itself)
-verisimilitude: the quality of seeming to be true, gloss, semblance
composite imaginary of the 19th century
______________
crowd
theater
phantasmagoria
Crary --> Seurat's Parade de Cirque = disclosure of *the absence at the heart of modern spectacle and perception*
vivid opening into a light-filled action-filled arena
@apass, a common way of criticism:
•*evoke, then withhold*
(fir example: evoke ‘entertainment commodity’ but withhold it. Laura, Ale ,)
•*invest, and dismantle* (we are invested in what we dismantle)
•*desolation of older scenes of representation* @Sina
Crary on Seurat Cirque --> investigation of the conditions under which a subject could be activated as an attentive perceiver
(forensic aesthetics --> conditions under which a subject could be arrested as a witness)
(Sina ajayeb bestiary --> conditions under which a subject could be contested as a knowing agent)
“frame: an isolating agent” (<== Wagner ~ to make an *autonomous and luminous field of attraction* with a deliberately ambiguous spatial identity)
--> explicit renunciation of the classical (and early modern) status of the image
=/= as a windowlike plane intersecting a cone of vision
=/= as a flat plane covered with colored patches
(Seurat's optics:) ***images apparitional value*** <== effect of image's detachment from a broader visual field (=/= diaroma and stereoscop)
--> 19th century optical experiences that severed the image from any continuous or intelligible relation to the position of the observing objects
(=/= Wagnerian aesthetics)
--> *collective visual experience* ~~--> precinematic forms of moving images
(@apass: hand drawing is not about being “trapped in older arti[...]
(590)[...notes/pigs notes new.txt]%78.4[...]mage's detachment from a broader visual field (=/= diaroma and stereoscop)
--> 19th century optical experiences that severed the image from any continuous or intelligible relation to the position of the observing objects
(=/= Wagnerian aesthetics)
--> *collective visual experience* ~~--> precinematic forms of moving images
(@apass: hand drawing is not about being “trapped in older artisanal modes of production” --?--> “performance =/= projection”)
to assess (the relationships between):
•your own technological products
•makeup of your audience
•economical realities of the marketplace
}==> inventor of 19th century (Raynaud, Edison, )
--> modify your machines in terms of:
•performance
•shifting audience needs (and possibilities)
phantasmagoric: occultation of production by means of the outward appearance of the product (creating an experience for a solitary and immobile spectator)
(spectral) atopic image: literally not there
shimmering --> effect of detachment from the environment
Reynaud's projected moving images --> elastic and reversible temporalities (that had little to do with Lumieres's “real time”)
Cheret's posters (joyful modern women, advertisement for cosmetics, lighting fixtures, department stores, ballets, and so on) --> a technology of attention + a specific ornamental representation of commodity culture
(--> practical functionings of consumption culture in the 1870s) @OSP
*Cheret's “personal style” in graphic design = an abstract luster جلوه a decorative formula that could be applied promiscuously to any possible object of consumption* =/= Seurat's dream of universal style
****rich textures of entertainment and visual spectacle****
-which range of optical apparatuses are available for public consumption now?
[in 1880s: peep show, magic lantern, shadow theater, large-scale stethoscope, zeotropes, etc.]
my links with Seurat --> his interest in:
•contemporary popular visual culture
•perceptual modernization
•
Crary's reading of Seurat's cirque: new experience of form deployed in time --> kinematic (=/= semantic, iconographic significance of the clown and acrobat in the painting) --> *the illusion of movement*
beginning with the phenakistoscope and zoetrope in the 1830s --through--> innumerable optical devices all the way into 1890s --> endlessly fascinating and repetitive --> sites of attentiveness (~= attraction)
{ Seurat + Reynaud + Edison (~ producers of the ***machines of the visible***, allowing the constructed and synthetic nature of machine vision to coincide with their own rationalization of perceptual process) + forms of machinic vision developing through 1880s }--> (examples of an emerging) *****industrial art***** : from *a[...]
(594)[...notes/pigs notes new.txt]%78.5[...]product (creating an experience for a solitary and immobile spectator)
(spectral) atopic image: literally not there
shimmering --> effect of detachment from the environment
Reynaud's projected moving images --> elastic and reversible temporalities (that had little to do with Lumieres's “real time”)
Cheret's posters (joyful modern women, advertisement for cosmetics, lighting fixtures, department stores, ballets, and so on) --> a technology of attention + a specific ornamental representation of commodity culture
(--> practical functionings of consumption culture in the 1870s) @OSP
*Cheret's “personal style” in graphic design = an abstract luster جلوه a decorative formula that could be applied promiscuously to any possible object of consumption* =/= Seurat's dream of universal style
****rich textures of entertainment and visual spectacle****
-which range of optical apparatuses are available for public consumption now?
[in 1880s: peep show, magic lantern, shadow theater, large-scale stethoscope, zeotropes, etc.]
my links with Seurat --> his interest in:
•contemporary popular visual culture
•perceptual modernization
•
Crary's reading of Seurat's cirque: new experience of form deployed in time --> kinematic (=/= semantic, iconographic significance of the clown and acrobat in the painting) --> *the illusion of movement*
beginning with the phenakistoscope and zoetrope in the 1830s --through--> innumerable optical devices all the way into 1890s --> endlessly fascinating and repetitive --> sites of attentiveness (~= attraction)
{ Seurat + Reynaud + Edison (~ producers of the ***machines of the visible***, allowing the constructed and synthetic nature of machine vision to coincide with their own rationalization of perceptual process) + forms of machinic vision developing through 1880s }--> (examples of an emerging) *****industrial art***** : from *artisanal practices* --to--> standardizing industrial modes of image-making
Crary reading Seurat without isolating him from the effects of what Raynaud, Edison and many others (Muybridge, Fuhrmann,) were developing through out the 1880s
{ the audience in Seurat's painting = the audience of the static backgrounds used in Reynaud's machines }--> the unchanging, unreflective, even unseeing nature of modern spectatorship : *a crowd of spectators permanently in place, installed as a fundamental component of the social world* (in which the specific content displayed to them is the matter of absolute inconsequence)
shadow show
clown as magician-engineer who with his right hand opens the curtains onto an illuminated and abstractly assembled plane of visual stimulation
(Seurat were disclosed to the) congruence of an immaterial, atopic and evanescent image with powerful r[...]
(596)[...notes/pigs notes new.txt]%78.5[...]f universal style
****rich textures of entertainment and visual spectacle****
-which range of optical apparatuses are available for public consumption now?
[in 1880s: peep show, magic lantern, shadow theater, large-scale stethoscope, zeotropes, etc.]
my links with Seurat --> his interest in:
•contemporary popular visual culture
•perceptual modernization
•
Crary's reading of Seurat's cirque: new experience of form deployed in time --> kinematic (=/= semantic, iconographic significance of the clown and acrobat in the painting) --> *the illusion of movement*
beginning with the phenakistoscope and zoetrope in the 1830s --through--> innumerable optical devices all the way into 1890s --> endlessly fascinating and repetitive --> sites of attentiveness (~= attraction)
{ Seurat + Reynaud + Edison (~ producers of the ***machines of the visible***, allowing the constructed and synthetic nature of machine vision to coincide with their own rationalization of perceptual process) + forms of machinic vision developing through 1880s }--> (examples of an emerging) *****industrial art***** : from *artisanal practices* --to--> standardizing industrial modes of image-making
Crary reading Seurat without isolating him from the effects of what Raynaud, Edison and many others (Muybridge, Fuhrmann,) were developing through out the 1880s
{ the audience in Seurat's painting = the audience of the static backgrounds used in Reynaud's machines }--> the unchanging, unreflective, even unseeing nature of modern spectatorship : *a crowd of spectators permanently in place, installed as a fundamental component of the social world* (in which the specific content displayed to them is the matter of absolute inconsequence)
shadow show
clown as magician-engineer who with his right hand opens the curtains onto an illuminated and abstractly assembled plane of visual stimulation
(Seurat were disclosed to the) congruence of an immaterial, atopic and evanescent image with powerful reality effects and techniques of attraction
techniques of perceptual modernization --constituting--> an autonomous space of invention --> imposing its own constructed visions and truths on viewers
(Crary shows how) the mechanization of vision had no intrinsic link to objectivity, but rather to new capacities for simulation, illusion, conjuration
(my paintings? ...early) dreams of an impossible and inhuman vision, of a desire for perceptual ubiquity exceeding the spacial and temporal limits of human faculties --?--> remake the self into a sovereign eye would create and impose its own truths
-the horses of Gericault and Seurat, in their airborne oneiric trajectories, incarnate a deeper truth of the body: they become abstract correlates of psychological and kinetic response to perceived move[...]
(597)[...notes/pigs notes new.txt]%78.5[...]ptual process) + forms of machinic vision developing through 1880s }--> (examples of an emerging) *****industrial art***** : from *artisanal practices* --to--> standardizing industrial modes of image-making
Crary reading Seurat without isolating him from the effects of what Raynaud, Edison and many others (Muybridge, Fuhrmann,) were developing through out the 1880s
{ the audience in Seurat's painting = the audience of the static backgrounds used in Reynaud's machines }--> the unchanging, unreflective, even unseeing nature of modern spectatorship : *a crowd of spectators permanently in place, installed as a fundamental component of the social world* (in which the specific content displayed to them is the matter of absolute inconsequence)
shadow show
clown as magician-engineer who with his right hand opens the curtains onto an illuminated and abstractly assembled plane of visual stimulation
(Seurat were disclosed to the) congruence of an immaterial, atopic and evanescent image with powerful reality effects and techniques of attraction
techniques of perceptual modernization --constituting--> an autonomous space of invention --> imposing its own constructed visions and truths on viewers
(Crary shows how) the mechanization of vision had no intrinsic link to objectivity, but rather to new capacities for simulation, illusion, conjuration
(my paintings? ...early) dreams of an impossible and inhuman vision, of a desire for perceptual ubiquity exceeding the spacial and temporal limits of human faculties --?--> remake the self into a sovereign eye would create and impose its own truths
-the horses of Gericault and Seurat, in their airborne oneiric trajectories, incarnate a deeper truth of the body: they become abstract correlates of psychological and kinetic response to perceived movement --> ideomotor experience (=/= truth of mechanical spatial movement)
(--> ajayeb description movement animal in motion)
***animal is arrested --> presence is not directly accessible to human vision, but can only be the product of technical procedures of simulation*** --> “nature = scenographic space” (--collapse--> precondition for the impossible unseeable apparition specter --Seurat--> spectacle)
phantasmal homeostasis
detemporalization of experience
management of attention <--> techniques of attraction
(Foad and) Seurat's efforts (in Cirque): abstract conceptualization of perceptual experience
(possibility of spectacle)
differed
displaced
denied
(image of spectacle)
derealized
drained of presence
*attentiveness of an observing subject* = site of increasingly specialized operations of power
...a twilight state of restricted consciousness ==> (Durkheimian solidarity --> what is at stake is that) the [...]
(598)[...notes/pigs notes new.txt]%78.5[...]onstructed visions and truths on viewers
(Crary shows how) the mechanization of vision had no intrinsic link to objectivity, but rather to new capacities for simulation, illusion, conjuration
(my paintings? ...early) dreams of an impossible and inhuman vision, of a desire for perceptual ubiquity exceeding the spacial and temporal limits of human faculties --?--> remake the self into a sovereign eye would create and impose its own truths
-the horses of Gericault and Seurat, in their airborne oneiric trajectories, incarnate a deeper truth of the body: they become abstract correlates of psychological and kinetic response to perceived movement --> ideomotor experience (=/= truth of mechanical spatial movement)
(--> ajayeb description movement animal in motion)
***animal is arrested --> presence is not directly accessible to human vision, but can only be the product of technical procedures of simulation*** --> “nature = scenographic space” (--collapse--> precondition for the impossible unseeable apparition specter --Seurat--> spectacle)
phantasmal homeostasis
detemporalization of experience
management of attention <--> techniques of attraction
(Foad and) Seurat's efforts (in Cirque): abstract conceptualization of perceptual experience
(possibility of spectacle)
differed
displaced
denied
(image of spectacle)
derealized
drained of presence
*attentiveness of an observing subject* = site of increasingly specialized operations of power
...a twilight state of restricted consciousness ==> (Durkheimian solidarity --> what is at stake is that) the autonomy of the individual is reduced
--Crary--> importance of Seurat's work : to have intuited **how the collapse of scenic space allowed new imaginary figuration of immediacy** (of a regressive unity based on a corporeal engagement of the spectator) @Esther, apass, OSP, Femke
Seurat sensed something fundamental about the industrialization of contemplation (--> now fully matured in Hollywood cinema) + (he anticipated, like Wagner) the *effects of a phantasmatic luminous image on which essence had been displaced by appearance*
(you can still) escape into the psychological time (but don't erase the sense of the obdurate historical conditions out of which your dreams of equilibrium emerges)
Seurat's resisted the temptation of the phantasmagoric and of myth (=/= Wagner)
(--> are we the hairs of Seurat?)
•exposure of technical premises
•subversion of any stable “formation” (or Gestalt, on which the allure of the myth depends)
--Buchloh--> ***avant-garde: a continually renewed struggle over the definition of cultural meaning, the discovery and representation of new audiences, and the development of new strategies to counteract and develop r[...]
(599)[...notes/pigs notes new.txt]%78.6[...], in their airborne oneiric trajectories, incarnate a deeper truth of the body: they become abstract correlates of psychological and kinetic response to perceived movement --> ideomotor experience (=/= truth of mechanical spatial movement)
(--> ajayeb description movement animal in motion)
***animal is arrested --> presence is not directly accessible to human vision, but can only be the product of technical procedures of simulation*** --> “nature = scenographic space” (--collapse--> precondition for the impossible unseeable apparition specter --Seurat--> spectacle)
phantasmal homeostasis
detemporalization of experience
management of attention <--> techniques of attraction
(Foad and) Seurat's efforts (in Cirque): abstract conceptualization of perceptual experience
(possibility of spectacle)
differed
displaced
denied
(image of spectacle)
derealized
drained of presence
*attentiveness of an observing subject* = site of increasingly specialized operations of power
...a twilight state of restricted consciousness ==> (Durkheimian solidarity --> what is at stake is that) the autonomy of the individual is reduced
--Crary--> importance of Seurat's work : to have intuited **how the collapse of scenic space allowed new imaginary figuration of immediacy** (of a regressive unity based on a corporeal engagement of the spectator) @Esther, apass, OSP, Femke
Seurat sensed something fundamental about the industrialization of contemplation (--> now fully matured in Hollywood cinema) + (he anticipated, like Wagner) the *effects of a phantasmatic luminous image on which essence had been displaced by appearance*
(you can still) escape into the psychological time (but don't erase the sense of the obdurate historical conditions out of which your dreams of equilibrium emerges)
Seurat's resisted the temptation of the phantasmagoric and of myth (=/= Wagner)
(--> are we the hairs of Seurat?)
•exposure of technical premises
•subversion of any stable “formation” (or Gestalt, on which the allure of the myth depends)
--Buchloh--> ***avant-garde: a continually renewed struggle over the definition of cultural meaning, the discovery and representation of new audiences, and the development of new strategies to counteract and develop resistence against the tendency of the ideological apparatuses of the culture industry to occupy and control all practices and spaces of representation*** (--> that is why i am interested in Walt Disney and Hollywood and Qur'an)
--> *to produce incompatibilities* (as an artistic strategy, visual or epistemic and otherwise; to make opacity, hostility to virtuosity and expressionism, )
your work could be adjacent to ____
but not identical to ____
your work might be bu[...]
(600)[...notes/pigs notes new.txt]%78.6[...] psychological time (but don't erase the sense of the obdurate historical conditions out of which your dreams of equilibrium emerges)
Seurat's resisted the temptation of the phantasmagoric and of myth (=/= Wagner)
(--> are we the hairs of Seurat?)
•exposure of technical premises
•subversion of any stable “formation” (or Gestalt, on which the allure of the myth depends)
--Buchloh--> ***avant-garde: a continually renewed struggle over the definition of cultural meaning, the discovery and representation of new audiences, and the development of new strategies to counteract and develop resistence against the tendency of the ideological apparatuses of the culture industry to occupy and control all practices and spaces of representation*** (--> that is why i am interested in Walt Disney and Hollywood and Qur'an)
--> *to produce incompatibilities* (as an artistic strategy, visual or epistemic and otherwise; to make opacity, hostility to virtuosity and expressionism, )
your work could be adjacent to ____
but not identical to ____
your work might be built out if mechanisms for the production of subjective response --but--> it is never reducible to them
@OSP, Femke
Cezanne --> (nonoptical) art of attention
music --> a mode of experience =/= an art of time
(unstable status of an apprentice observer in 1900s) Cezanne = reinvention of synthesis (=/= Manet and Seurat's strategies of binding, homeostasis, fixation)
Crary highlighting the highly contested nature of the questions of attention (possibly of pure perception, presence, etc. in 1890s) --> recreation of attentive presence amid the impact of new conceptualizations and organizations of motion, memory, temporality (+ emerging technological arrangements)
[one of many sites in the late 19th century where a crisis in perception is diagnosed:]
Cezanne + Husserl: attempt to bypass the accumulated cultural and commonsense assumptions about the world as it appears in consciousness (heritage of phenomenology --> Sina, Foad... ~~> and fable of the artist:)
•Cezanne --> forgetting everything and make an image of what you see *beneath the imposed order of humanity* (19th century preoccupation with “innocent vision” <== to be completely estranged from the world <-- Schopenhauer) ==> access to things-in-themselves
•Husserl --> pure form of consciousness *stripped of all accretions of habit and socialization* ==> “seeing essences”
--> their work challenged (sought to exceed) features of perception that apparatuses (of production and consumption) regulated and standardized
Husserl
attempt of description of objectivists in a certain atemporal fixedness =/={attention: heightened awareness of a narrowed or focused range of perception, operation of selection, question of existence of content in [...]
(601)[...notes/pigs notes new.txt]%78.7[...]stion of existence of content in consciousness, empathic function which belongs in the sense of intuitional experience ~= psychophysical, associationist, sensationalist, atomistic accounts of perception and cognition ==> how reliable and consistent the knowledge about the world is possible + (classical model of vision:) privileged point of view of a perceiving subject from which the objectivity of the world could be apprehended}
issue of cognitive and perceptual synthesis
•to resecure an unconditional basis for logic and science
•to escape from refined habitual patterns of perception inherent in various aspects of rationalization and compassion of experience in 1890s and 1900s (--> dynamic, kinetic, distracted texture of modern sensory life ==> attention: malleable entropic force susceptible to fatigue, distraction, and external management)
•to quest for the logic of meaning ==> primordial oneness of consciousness
----> (for Husserl) attention appears and appertains in the possibility of an *impersonal, preindividual, transcendental sphere free of anything empirical, of anything spatiotemporal* ==> attention: intentional act with an absolute structure, quasi-machine searchlight for an unwavering mode of looking at the act of looking
--Crary--> amid the dynamic dissolution of modernization (a world in which previously stable meanings, signs, social relations were being uprooted, made exchangeable, and put into circulation) Husserl proposes [in a hopeless quest] a monolithe technique of attention (to discern a halo of absolute authenticity around every object or relation) to determine the universal structure of (the authenticity of) subjective lifeworld [unable to go beyond ‘pre-cinematographic conditions’ (~ movement thought only from the anchorage of a static “pose”)]
--Varela--> Husserl's (+ MerleauPonty) turn towards experience (the “things themselves”) was entirely theatrical : lacked any pragmatic dimension [---> go to Despret, Stewart]
what Cezanne did seek to “suspend” (to forget)?
(sensitivity to) perceptual experiences that had been ignored, marginalized, or incompatible (==> unarticulated)--within--> organization of knowledge about vision
}==> (Cezanne's) “attention to anomalous* --> ***engage a discordant exterior*** (that takes a hold on your recognizable world) [<-- our heritage in art]
Cezanne: “perception = process of its formation” : confronting and inhabiting the instability of perception =/= recording the evanescent appearances of the world
(Cezanne + Manet's discovery:) looking at one thing
=X=> fuller and more inclusive grasp of its presence (~ rich immediacy)
==> perceptual disintegration and loss, breakdown as intelligible form ==> invention and discovery of previously unknown religions and organizations of forces
dissolution inherent in attentiveness ==support==> (Cezann[...]
(606)[...notes/pigs notes new.txt]%78.8[...]re of modern sensory life ==> attention: malleable entropic force susceptible to fatigue, distraction, and external management)
•to quest for the logic of meaning ==> primordial oneness of consciousness
----> (for Husserl) attention appears and appertains in the possibility of an *impersonal, preindividual, transcendental sphere free of anything empirical, of anything spatiotemporal* ==> attention: intentional act with an absolute structure, quasi-machine searchlight for an unwavering mode of looking at the act of looking
--Crary--> amid the dynamic dissolution of modernization (a world in which previously stable meanings, signs, social relations were being uprooted, made exchangeable, and put into circulation) Husserl proposes [in a hopeless quest] a monolithe technique of attention (to discern a halo of absolute authenticity around every object or relation) to determine the universal structure of (the authenticity of) subjective lifeworld [unable to go beyond ‘pre-cinematographic conditions’ (~ movement thought only from the anchorage of a static “pose”)]
--Varela--> Husserl's (+ MerleauPonty) turn towards experience (the “things themselves”) was entirely theatrical : lacked any pragmatic dimension [---> go to Despret, Stewart]
what Cezanne did seek to “suspend” (to forget)?
(sensitivity to) perceptual experiences that had been ignored, marginalized, or incompatible (==> unarticulated)--within--> organization of knowledge about vision
}==> (Cezanne's) “attention to anomalous* --> ***engage a discordant exterior*** (that takes a hold on your recognizable world) [<-- our heritage in art]
Cezanne: “perception = process of its formation” : confronting and inhabiting the instability of perception =/= recording the evanescent appearances of the world
(Cezanne + Manet's discovery:) looking at one thing
=X=> fuller and more inclusive grasp of its presence (~ rich immediacy)
==> perceptual disintegration and loss, breakdown as intelligible form ==> invention and discovery of previously unknown religions and organizations of forces
dissolution inherent in attentiveness ==support==> (Cezanne's) radical desymbolization of the world + perpetually modulating set of relations between the exterior and sensations
Cezanne attentive to:
•activity of the eye
•visual sensation
•myriad intricacies of subjective vision
•(physiological) limitations of sensory experience
•the body (its pulsation, temporalities, intersection of that body with a world of transitions, of events, of becomings)
•discontinuous composition of visual field (to its “concentric” format)
19th century scientific research ==>
•comprehensive account of human perception
•disjointed nature of the visual field
•central area of retina: photoreceptor cells
◦periphera[...]
(607)[...notes/pigs notes new.txt]%78.8[...]ence
•the body (its pulsation, temporalities, intersection of that body with a world of transitions, of events, of becomings)
•discontinuous composition of visual field (to its “concentric” format)
19th century scientific research ==>
•comprehensive account of human perception
•disjointed nature of the visual field
•central area of retina: photoreceptor cells
◦peripheral area of retina: sensitive to movement
•subjective visual field <== complex aggregate processes of the eye movement (“short fast jumps” =/= instantaneous intake of an image) --> a new psychological model of the human subject
acuity did not correspond strictly to localized anatomy but rather was the product of a dynamic relation of fovea and periphery as well as external luminous factors
hearing: aggregate perpetual process
Wundt's optical model (polarity between:)
•Blickfeld: field of consciousness
•Blickpunkt: focus of consciousness (where apperception occur) ~= attention
=/=
Locke, Descartes, Leibniz
consciousness = camera obscura
apperception: focalization of some content in consciousness ==> structure experience
--Crary--> what is at stake (with Wundt) is a cognitive modality part of a larger ***modern process of decentering***
(+ James -->) a question of the primacy of ‘transitive’ states in which the shifting fringes of perception were constitutive features of psychic “reality”
modernization of perception
center =/= periphery
dispersed functioning of sensory response
(how in 19th century capacities of human eye was made into:)
1. architectural model of *panorama* = permanent activation of optical periphery + no stable center of focused attentiveness
2. *stereoscope* = decisive exclusion of the periphery + 3D image hypertangiblity (<-- our model of visual consumption)
}==> loss of *consistent and coherent relations of distance between image and observer* [<-- this lost consistency is now in 2020 what everyone in art is busy with or to reactivate]
...having the fixed eye many disconnected areas of the visual field at once = continual beginning at a new center = Cezanne ~= *radical rethinking the nature of [*]synthesis: rhythmic coexistence of radically heterogenous and temporally dispersed elements*
...a subjective immobilization
seeking to enter into the world's ceaseless movement of destabilization (=/= holding together the content) ==> a more intensive recreation of a subjective interface with the world (=/= reverie, disassociation)
}-->
•every object's identity is swallowed up in difference
•*vision: veritable theater of metamorphosis and permutations*
(Cezanne reexamining the composition of the visual [...]
(613)[...notes/pigs notes new.txt]%78.9[...]ention
=/=
Locke, Descartes, Leibniz
consciousness = camera obscura
apperception: focalization of some content in consciousness ==> structure experience
--Crary--> what is at stake (with Wundt) is a cognitive modality part of a larger ***modern process of decentering***
(+ James -->) a question of the primacy of ‘transitive’ states in which the shifting fringes of perception were constitutive features of psychic “reality”
modernization of perception
center =/= periphery
dispersed functioning of sensory response
(how in 19th century capacities of human eye was made into:)
1. architectural model of *panorama* = permanent activation of optical periphery + no stable center of focused attentiveness
2. *stereoscope* = decisive exclusion of the periphery + 3D image hypertangiblity (<-- our model of visual consumption)
}==> loss of *consistent and coherent relations of distance between image and observer* [<-- this lost consistency is now in 2020 what everyone in art is busy with or to reactivate]
...having the fixed eye many disconnected areas of the visual field at once = continual beginning at a new center = Cezanne ~= *radical rethinking the nature of [*]synthesis: rhythmic coexistence of radically heterogenous and temporally dispersed elements*
...a subjective immobilization
seeking to enter into the world's ceaseless movement of destabilization (=/= holding together the content) ==> a more intensive recreation of a subjective interface with the world (=/= reverie, disassociation)
}-->
•every object's identity is swallowed up in difference
•*vision: veritable theater of metamorphosis and permutations*
(Cezanne reexamining the composition of the visual world ==>)
fanatical attentiveness to the data of sense ==> dissolution of unity, destabilization of objects onto flux, dispersion, displaced the body to the world, into a stream of change, of time, *undoing the immediacy of the world* [<-- my reexamination of the composition of the epistemological world of fables in West Asia, my work's relationship with knowledge is like that. to gain control of myself in the midst of moving concepts, the circulation of concerns, jumble of paths and knots, whirlpool of velocities, and recourse to my capacity for forgetting...]
perceptual consistency is a phantom
(Lucretius:) [*]world: infinite Cascades of self-differentiation
-the question is: how to make aesthetic constructions [the task of the artist] (if the world is so fragile)?
-how to go back and forth between attention and reverie?
perplexity of the eye (related to a deeper and metaphysical perplexity)
an imageless vision
...a mind for which no visible form is visible enough<[...]
(614)[...notes/pigs notes new.txt]%78.9[...]er =/= periphery
dispersed functioning of sensory response
(how in 19th century capacities of human eye was made into:)
1. architectural model of *panorama* = permanent activation of optical periphery + no stable center of focused attentiveness
2. *stereoscope* = decisive exclusion of the periphery + 3D image hypertangiblity (<-- our model of visual consumption)
}==> loss of *consistent and coherent relations of distance between image and observer* [<-- this lost consistency is now in 2020 what everyone in art is busy with or to reactivate]
...having the fixed eye many disconnected areas of the visual field at once = continual beginning at a new center = Cezanne ~= *radical rethinking the nature of [*]synthesis: rhythmic coexistence of radically heterogenous and temporally dispersed elements*
...a subjective immobilization
seeking to enter into the world's ceaseless movement of destabilization (=/= holding together the content) ==> a more intensive recreation of a subjective interface with the world (=/= reverie, disassociation)
}-->
•every object's identity is swallowed up in difference
•*vision: veritable theater of metamorphosis and permutations*
(Cezanne reexamining the composition of the visual world ==>)
fanatical attentiveness to the data of sense ==> dissolution of unity, destabilization of objects onto flux, dispersion, displaced the body to the world, into a stream of change, of time, *undoing the immediacy of the world* [<-- my reexamination of the composition of the epistemological world of fables in West Asia, my work's relationship with knowledge is like that. to gain control of myself in the midst of moving concepts, the circulation of concerns, jumble of paths and knots, whirlpool of velocities, and recourse to my capacity for forgetting...]
perceptual consistency is a phantom
(Lucretius:) ius:) [*]world: infinite Cascades of self-differentiation
-the question is: how to make aesthetic constructions [the task of the artist] (if the world is so fragile)?
-how to go back and forth between attention and reverie?
perplexity of the eye (related to a deeper and metaphysical perplexity)
an imageless vision
...a mind for which no visible form is visible enough
the fixed and monocular eye has been posed (in recent theatrical writing) as the formative element of classical system of representation **functioning to arrest duration and change in order to achieve a conceptual matey mastery of phenomena** {==> zoocentric animal anatomy =/= ajayeb}
--✕--> (Crary's suggestion that) ***the fixed immobile eye is what annihilates the “naturalness” of the world*** (disclosing the provisional and fluid nature of visual experience) =/= mobile glancing eye is what preserves the preconstructed character[...]
(615)[...notes/pigs notes new.txt]%78.9[...]ter = Cezanne ~= *radical rethinking the nature of [*]synthesis: rhythmic coexistence of radically heterogenous and temporally dispersed elements*
...a subjective immobilization
seeking to enter into the world's ceaseless movement of destabilization (=/= holding together the content) ==> a more intensive recreation of a subjective interface with the world (=/= reverie, disassociation)
}-->
•every object's identity is swallowed up in difference
•*vision: veritable theater of metamorphosis and permutations*
(Cezanne reexamining the composition of the visual world ==>)
fanatical attentiveness to the data of sense ==> dissolution of unity, destabilization of objects onto flux, dispersion, displaced the body to the world, into a stream of change, of time, *undoing the immediacy of the world* [<-- my reexamination of the composition of the epistemological world of fables in West Asia, my work's relationship with knowledge is like that. to gain control of myself in the midst of moving concepts, the circulation of concerns, jumble of paths and knots, whirlpool of velocities, and recourse to my capacity for forgetting...]
perceptual consistency is a phantom
(Lucretius:) [*]world: infinite Cascades of self-differentiation
-the question is: how to make aesthetic constructions [the task of the artist] (if the world is so fragile)?
-how to go back and forth between attention and reverie?
perplexity of the eye (related to a deeper and metaphysical perplexity)
an imageless vision
...a mind for which no visible form is visible enough
the fixed and monocular eye has been posed (in recent theatrical writing) as the formative element of classical system of representation **functioning to arrest duration and change in order to achieve a conceptual matey mastery of phenomena** {==> zoocentric animal anatomy =/= ajayeb}
--✕--> (Crary's suggestion that) ***the fixed immobile eye is what annihilates the “naturalness” of the world*** (disclosing the provisional and fluid nature of visual experience) =/= mobile glancing eye is what preserves the preconstructed character of the world
•moving eye --> habitually familiarly caresses objects (extracting previously established relations among them)
•fixed eye --> (immobile eye triggers a ferment of activity ==>) trance and perceptual disintegration --> dissolving the physiognomy of the everyday world [~=>? bestiary's perceptual uncanniness]
fixed truth-taking stare ==> perceptual uncanniness
the idea of un undistorted original perception ==> objects in some accessable state available for objective comparison and evaluation
fixation sets the world in motion
visual field begin vibration and oscillating
chromatic instability
the physiologi[...]
(616)[...notes/pigs notes new.txt]%78.9[...]bjects onto flux, dispersion, displaced the body to the world, into a stream of change, of time, *undoing the immediacy of the world* [<-- my reexamination of the composition of the epistemological world of fables in West Asia, my work's relationship with knowledge is like that. to gain control of myself in the midst of moving concepts, the circulation of concerns, jumble of paths and knots, whirlpool of velocities, and recourse to my capacity for forgetting...]
perceptual consistency is a phantom
(Lucretius:) [*]world: infinite Cascades of self-differentiation
-the question is: how to make aesthetic constructions [the task of the artist] (if the world is so fragile)?
-how to go back and forth between attention and reverie?
perplexity of the eye (related to a deeper and metaphysical perplexity)
an imageless vision
...a mind for which no visible form is visible enough
the fixed and monocular eye has been posed (in recent theatrical writing) as the formative element of classical system of representation **functioning to arrest duration and change in order to achieve a conceptual matey mastery of phenomena** {==> zoocentric animal anatomy =/= ajayeb}
--✕--> (Crary's suggestion that) ***the fixed immobile eye is what annihilates the “naturalness” of the world*** (disclosing the provisional and fluid nature of visual experience) =/= mobile glancing eye is what preserves the preconstructed character of the world
•moving eye --> habitually familiarly caresses objects (extracting previously established relations among them)
•fixed eye --> (immobile eye triggers a ferment of activity ==>) trance and perceptual disintegration --> dissolving the physiognomy of the everyday world [~=>? bestiary's perceptual uncanniness]
fixed truth-taking stare ==> perceptual uncanniness
the idea of un undistorted original perception ==> objects in some accessable state available for objective comparison and evaluation
fixation sets the world in motion
visual field begin vibration and oscillating
chromatic instability
the physiological apparatus (our bodies) incapable of stability =/= the aim of stabilizing the world to look at it analytically
perceptualism: the idea that (artists, cultures, etc.) expressions in varying degrees involves the transcription of the world “as it appears” to them
Cezanne ==> understanding of the world (as processes of becoming) that doesn't possess a *premade integrity* (--> world of ajayeb is full of premade integrities)
reckon & calculate
--✕--> (Nietzsche's) formless unformulable world of the chaos of sensation
--✕--> (Cezanne's) continual emergence and disintegration of constellations (of relationships + self)
[...]
(617)[...notes/pigs notes new.txt]%79[...]=/= ajayeb}
--✕--> (Crary's suggestion that) ***the fixed immobile eye is what annihilates the “naturalness” of the world*** (disclosing the provisional and fluid nature of visual experience) =/= mobile glancing eye is what preserves the preconstructed character of the world
•moving eye --> habitually familiarly caresses objects (extracting previously established relations among them)
•fixed eye --> (immobile eye triggers a ferment of activity ==>) trance and perceptual disintegration --> dissolving the physiognomy of the everyday world [~=>? bestiary's perceptual uncanniness]
fixed truth-taking stare ==> perceptual uncanniness
the idea of un undistorted original perception ==> objects in some accessable state available for objective comparison and evaluation
fixation sets the world in motion
visual field begin vibration and oscillating
chromatic instability
the physiological apparatus (our bodies) incapable of stability =/= the aim of stabilizing the world to look at it analytically
perceptualism: the idea that (artists, cultures, etc.) expressions in varying degrees involves the transcription of the world “as it appears” to them
Cezanne ==> understanding of the world (as processes of becoming) that doesn't possess a *premade integrity* (--> world of ajayeb is full of premade integrities)
reckon & calculate
--✕--> (Nietzsche's) formless unformulable world of the chaos of sensation
--✕--> (Cezanne's) continual emergence and disintegration of constellations (of relationships + self)
production (of other kinds) of fixed vision (amid the increasing awareness of the transitive and unstable nature of perception):
•modern psychology (late 19th century): how to incorporate the vagaries and unpredictability of subjectivity into a set of constants --> quantify subjective perceptual experience [<-- question of artistic feedback: how to perceptually isolate stimuli? how to temporally control one's exposure?]
•tachistoscope (mid 1880s--search for elemental unit of attentive behavior): the idea of instantaneous perception, mechanically producted “presence” --Crary--> fantasy of a descrete quantifiable perception detached from the lives dynamics of the body + the idea that pure nonsense reveals specific aspects of attention that hermeneutics could not conceive {based on naive realism (ignoring the existence of transient iconic memory) presupposing:
1- the subject's visual experience directly mirrors the stimulus pattern
2- the subject's visual experience begins when the pattern is first exposed and terminates when it is turned off
•Muybridge's machine ==> reconstruct appearances through the production of consecutive images
•
tachistoscope (nonconsecutive visual stimuli) -->[...]
(618)[...notes/pigs notes new.txt]%79[...]incapable of stability =/= the aim of stabilizing the world to look at it analytically
perceptualism: the idea that (artists, cultures, etc.) expressions in varying degrees involves the transcription of the world “as it appears” to them
Cezanne ==> understanding of the world (as processes of becoming) that doesn't possess a *premade integrity* (--> world of ajayeb is full of premade integrities)
reckon & calculate
--✕--> (Nietzsche's) formless unformulable world of the chaos of sensation
--✕--> (Cezanne's) continual emergence and disintegration of constellations (of relationships + self)
production (of other kinds) of fixed vision (amid the increasing awareness of the transitive and unstable nature of perception):
•modern psychology (late 19th century): how to incorporate the vagaries and unpredictability of subjectivity into a set of constants --> quantify subjective perceptual experience [<-- question of artistic feedback: how to perceptually isolate stimuli? how to temporally control one's exposure?]
•tachistoscope (mid 1880s--search for elemental unit of attentive behavior): the idea of instantaneous perception, mechanically producted “presence” --Crary--> fantasy of a descrete quantifiable perception detached from the lives dynamics of the body + the idea that pure nonsense reveals specific aspects of attention that hermeneutics could not conceive {based on naive realism (ignoring the existence of transient iconic memory) presupposing:
1- the subject's visual experience directly mirrors the stimulus pattern
2- the subject's visual experience begins when the pattern is first exposed and terminates when it is turned off
•Muybridge's machine ==> reconstruct appearances through the production of consecutive images
•
tachistoscope (nonconsecutive visual stimuli) --> how within the context of technological modernization, faster mechanical speeds are reciprocally related to new bodily forms of stasis (---> go to Virilio)
•chronometric device: measurement of relation time
}--> the break or interrupting of vision becomes the primary element within perceptual experience, rather than a visual continuum that maintains the cohesiveness of the world
}==> *possibility of pure sensation without perception*
“mental test”
detailed psychometrics of individual performance and behavior --preoccupied--> features of a generalized consciousness
20th century behaviorism --> abandonment of interest in any internal or introspective experience (in favor of data resulted from objective external controlled observation)
==Cattel==> application of systematized knowledge to the control of human nature
--Crary--> **accommodation of subjective life to machine operations** (+ speeds, temporalities)
[...]
(620)[...notes/pigs notes new.txt]%79[...]naive realism (ignoring the existence of transient iconic memory) presupposing:
1- the subject's visual experience directly mirrors the stimulus pattern
2- the subject's visual experience begins when the pattern is first exposed and terminates when it is turned off
•Muybridge's machine ==> reconstruct appearances through the production of consecutive images
•
tachistoscope (nonconsecutive visual stimuli) --> how within the context of technological modernization, faster mechanical speeds are reciprocally related to new bodily forms of stasis (---> go to Virilio)
•chronometric device: measurement of relation time
}--> the break or interrupting of vision becomes the primary element within perceptual experience, rather than a visual continuum that maintains the cohesiveness of the world
}==> *possibility of pure sensation without perception*
“mental test”
detailed psychometrics of individual performance and behavior --preoccupied--> features of a generalized consciousness
20th century behaviorism --> abandonment of interest in any internal or introspective experience (in favor of data resulted from objective external controlled observation)
==Cattel==> application of systematized knowledge to the control of human nature
--Crary--> **accommodation of subjective life to machine operations** (+ speeds, temporalities)
new objective world: decomposed into autonomous and abstract stimuli (+ machine rythmes that differed dramatically from those of the body) ==> repositioning of the perceiver (+ motor readiness) }-->
•new patterns of production
•spectacular consumption
*machinic interface is the body* ==> related temporal shaping of everyday life
computer ==> psychic field of expectant attentiveness <--within-- one inevitably trains one self to maximize the speed of response to specific commands and functions (and derive at least one satisfaction from these habitual operations of mechanical facility)
}<--Crary-- epistemic shift in 20th century to theorise of subjective vision
instantaneity: unproblematic presentness of vision
Helmholtz (discovery of slow speed of nerve transmission) ==> “present state” of perception is deployed within a temporally extended physiological set of events
19th century --Foucault--> the essence of human life ceased to be something representable in the tabular space of classical representation =/= human life understood in terms of it's existence in time, of functions and energies that unfolded and developed outside the **immediacy of classical visibility**
*the conditioned reflex*
a chimerical notion of the western imagination in the 20th century
reflex (central cerebral proce[...]
(621)[...notes/pigs notes new.txt]%79.1[...]r />
}==> *possibility of pure sensation without perception*
“mental test”
detailed psychometrics of individual performance and behavior --preoccupied--> features of a generalized consciousness
20th century behaviorism --> abandonment of interest in any internal or introspective experience (in favor of data resulted from objective external controlled observation)
==Cattel==> application of systematized knowledge to the control of human nature
--Crary--> **accommodation of subjective life to machine operations** (+ speeds, temporalities)
new objective world: decomposed into autonomous and abstract stimuli (+ machine rythmes that differed dramatically from those of the body) ==> repositioning of the perceiver (+ motor readiness) }-->
•new patterns of production
•spectacular consumption
*machinic interface is the body* ==> related temporal shaping of everyday life
computer ==> psychic field of expectant attentiveness <--within-- one inevitably trains one self to maximize the speed of response to specific commands and functions (and derive at least one satisfaction from these habitual operations of mechanical facility)
}<--Crary-- epistemic shift in 20th century to theorise of subjective vision
instantaneity: unproblematic presentness of vision
Helmholtz (discovery of slow speed of nerve transmission) ==> “present state” of perception is deployed within a temporally extended physiological set of events
19th century --Foucault--> the essence of human life ceased to be something representable in the tabular space of classical representation =/= human life understood in terms of it's existence in time, of functions and energies that unfolded and developed outside the **immediacy of classical visibility**
*the conditioned reflex*
a chimerical notion of the western imagination in the 20th century
reflex (central cerebral process, onset of stimulus ==> preparation of motor response)
•one of the ways in which attention was positioned within knowledge of human behavior
==producing==> new forms of sensory experience outside of (various myth of) organic wholeness of subjectivity (--> distinction between “natural” & “artificial” sensation [---> go to my work in WIELS bestiary characters: what was individual experience in middle ages?])
•practical reconfiguration of behavior + possibility of external intervention and control
=/= Dewey's (galvanic image of) subject in a perpetual sensory interface with the world = uninterrupted mass motion --> unity of activity -->{*continuity* ==sustain==> an ideal of unity and wholeness =/= disintegration of individual experience, *disconnected nature of reality*}
(domain of experience in urban capitalist lifewor[...]
(623)[...notes/pigs notes new.txt]%79.1[...]d nature of reality*}
(domain of experience in urban capitalist lifeworld:)
•industrial production
•spectacular condonation
•technological modernization
•rational, social, managerial control
(apperceptive experience of) anticipation, memory, and preparation for future actions
(halfway modernist Dewey didn't consider) breaks in perception might also have the capacity for *revivifying or expanding the limits of thought or cognitive awareness* [<-- and today 2020 many don't consider our contemporary media culture has this capacity]
--> what if our fragmented nature is one of the forms the discontinuous nature of reality can be apprehended?
celestial camera obscura
Dewey was deeply interested in practical ways of mind-body unity
rhythm, eurhythmy
alexander technique
unwavering model of pure contemplation
“pure knowing subject = forget your own personality, lose oneself in perception" = clear eye of the world (Schopenhauerian model of knowing in Doctor Strange movie, seeing the world directly and leave entirely one's own interests, the premodern idea of *perception = presence*)
Bergson (+ Cezanne) --> deepest forms of perception are mixed and composite
(in Matter and Memory) Bergson: establish a model of perception =/= routinized and reified forms of perceptual experience within western urban and scientific culture of the late 19th century
[*]externality = dream of inhuman immediacy: a vision of matter both immediate and instantaneous
---> go to Lucy movie primordial and fundamental act of perception
Bergson (+ Dewey's ideal of coordination)
(the role of the) *body: reproduce in action the life of the mind*
(the role of the) *mind: hindering the thought from being lost in dream, an organ of ‘attention to life'
--> how memory and perception interpret each other
*memory coincides (diverge, intersect) with the “present” perception*
{ [*]determine: the more habitual and repetitive one's perceptual response to one's environment ==> the less autonomy and freedom characterize that individual experience }--> creativity = (zone of) indetermination
--again--> Bergson (disturbed by new arrangement of spectacular consumption posed as novelty within a mass society ==> redundancy and habit + decay of traditional forms of collective memory) his work is a response to:
•general standardization of experience
•automation of perceptual response
(<--Sina-- typical problem of life-philosophers lebensphilosophie at the turn of the century reaction to the “intrusion of the mechanical”)
*preconditions of a free and autonomous subject* + *endangered (coherent) system of meaning*
(weak evolutionary assumptions of Bergson's ela[...]
(624)[...notes/pigs notes new.txt]%79.2[...] of signs
(Helmholtz +) Bergson's attention:
1. condition of relative motor arrest (Ribot)
2. gives up the useful effect of present perception
3. backward movement of the mind
Bergson's attention: a binding together of reality to ward off both perceptual and psychic disintegration
endosmosis: process of remaking an object of perception
Deleuze's attention: gives back to duration its true characteristic... a very special coexistence (=/= succession), a simultaneity of fluxes, in which the body was always implicated --> “freedom = awareness of that coexistence”,
“reality function”
(psychic+) sensorimotor grounding in the reality
in early 20th century --> clinic designation of a condition called “the feeling of unreality” : failure of an apperceptive attention : when present impressions do not link up with memory association ==> sense of unfamiliarity of the present objects
*(inconsistent and anxious treatment of) Bergson sketching out the marvels of a multidimensional perception* (capable of apprehending and creativity engaging the immanence of the past and present) <-- fantast of artistic research
---Crary--> for Bergson attention is one that does not waver, oscillate, or drift in and out of focus [---> go to Avital drug] --> his privileging of fusion, interpenetration, and continuity does not apply to borderline states: insanity, dreaming, etc. piercing forms of nonspatialized experiences: dreamwork, trance, forms of hypnagogic visions (==> powerful penetration of the present by memory)
Bergson's indetermination: a human attentive concentration, an abortion that would never lose its conscious connection to the willed activity of the body (<-- fantasy of wakeful critical subject) =/= (Crary's well argued) indetermination encompassing fluctuations in and out of trancelike states in which disassociated phenomenal might occur
Bergson's work is typical of his period --> ***great fear of perceptual behavior that is either passive or automatic***
}--historically--> construction of various forms of automatic perception in cinema, recorded sound, and other technological attachments ==> the idea of **premade images consumed passively** (...depreciation of experience when individual memory images are stiffened into ready-made things)
(for Bergson, Janet, Foad, and many others:) automatic behavior ==> dissolution of ego boundaries (in which the individual will cease to exert itself), contraction of personality, scattering of the self
drift
reverie
trance
dream
**Bergson's work = refashioning of the Rousseauian conviction of the truth and authenticity of (inner) subjective experience, without grasping how that experience is determined by forces external to the subjec[...]
(625)[...notes/pigs notes new.txt]%79.3[...] implicated --> “freedom = awareness of that coexistence”,
“reality function”
(psychic+) sensorimotor grounding in the reality
in early 20th century --> clinic designation of a condition called “the feeling of unreality” : failure of an apperceptive attention : when present impressions do not link up with memory association ==> sense of unfamiliarity of the present objects
*(inconsistent and anxious treatment of) Bergson sketching out the marvels of a multidimensional perception* (capable of apprehending and creativity engaging the immanence of the past and present) <-- fantast of artistic research
---Crary--> for Bergson attention is one that does not waver, oscillate, or drift in and out of focus [---> go to Avital drug] --> his privileging of fusion, interpenetration, and continuity does not apply to borderline states: insanity, dreaming, etc. piercing forms of nonspatialized experiences: dreamwork, trance, forms of hypnagogic visions (==> powerful penetration of the present by memory)
Bergson's indetermination: a human attentive concentration, an abortion that would never lose its conscious connection to the willed activity of the body (<-- fantasy of wakeful critical subject) =/= (Crary's well argued) indetermination encompassing fluctuations in and out of trancelike states in which disassociated phenomenal might occur
Bergson's work is typical of his period --> ***great fear of perceptual behavior that is either passive or automatic***
}--historically--> construction of various forms of automatic perception in cinema, recorded sound, and other technological attachments ==> the idea of **premade images consumed passively** (...depreciation of experience when individual memory images are stiffened into ready-made things)
(for Bergson, Janet, Foad, and many others:) automatic behavior ==> dissolution of ego boundaries (in which the individual will cease to exert itself), contraction of personality, scattering of the self
drift
reverie
trance
dream
**Bergson's work = refashioning of the Rousseauian conviction of the truth and authenticity of (inner) subjective experience, without grasping how that experience is determined by forces external to the subject**
--trying--> to overcome the degradation and devaluation of experience within a modernizing culture founded on amnesia and obsolescence = collaptof auratic perception
--Crary--> Bergson and others could not see the ways in which *****capitalism itself was a nonfixable duree, a nonrepresentable variation ==> an endless chain of dislocations and destabilizations ==> its own virtual realm of novelty*****
...................................
(Cezanne and Sina's attraction to) rock motifs
various splintering and dispersal of rocks
intermingled with ruins of man-made s[...]
(626)[...notes/pigs notes new.txt]%79.4[...] subject) =/= (Crary's well argued) indetermination encompassing fluctuations in and out of trancelike states in which disassociated phenomenal might occur
Bergson's work is typical of his period --> ***great fear of perceptual behavior that is either passive or automatic***
}--historically--> construction of various forms of automatic perception in cinema, recorded sound, and other technological attachments ==> the idea of **premade images consumed passively** (...depreciation of experience when individual memory images are stiffened into ready-made things)
(for Bergson, Janet, Foad, and many others:) automatic behavior ==> dissolution of ego boundaries (in which the individual will cease to exert itself), contraction of personality, scattering of the self
drift
reverie
trance
dream
**Bergson's work = refashioning of the Rousseauian conviction of the truth and authenticity of (inner) subjective experience, without grasping how that experience is determined by forces external to the subject**
--trying--> to overcome the degradation and devaluation of experience within a modernizing culture founded on amnesia and obsolescence = collaptof auratic perception
--Crary--> Bergson and others could not see the ways in which *****capitalism itself was a nonfixable duree, a nonrepresentable variation ==> an endless chain of dislocations and destabilizations ==> its own virtual realm of novelty*****
...................................
(Cezanne and Sina's attraction to) rock motifs
various splintering and dispersal of rocks
intermingled with ruins of man-made stone structure
(rock's) precarious status as object
rock = (incarnated) resistance to drift and entropy :
forces of gravity
geological erosion
inexorable disintegration of substance
...
(?like many artists i am looking for incarnations too, for) procedures of binding : transformed representational logic
*operation of fixing, of fastening, within a world in which position no longer has its former meanings*
interpretation of tentatively scenic spaces
(BOZAR Tehran tree project)
•flickering screen of sky and trees
•one stone lies nested or wedged within the embrace of another element
--> (logic of the [phantom]) limbs
eroticized enclosure (seek to grasp and be grasped) --becomes--> diagram of perception (seek to envelope and be enveloped)
Cezanne's discovery: any attempt to stabilize perception ==> disintegration and transformation
•Cezanne --> dispersed perceptual processes
•Freud --> dispersed psychic processes {perception = interface of the nervous system with the world <=~ interface between consciousness and the stored stimuli of wishes, memories, anticipations}
<[...]
(627)[...notes/pigs notes new.txt]%79.4[...] not see the ways in which *****capitalism itself was a nonfixable duree, a nonrepresentable variation ==> an endless chain of dislocations and destabilizations ==> its own virtual realm of novelty*****
...................................
(Cezanne and Sina's attraction to) rock motifs
various splintering and dispersal of rocks
intermingled with ruins of man-made stone structure
(rock's) precarious status as object
rock = (incarnated) resistance to drift and entropy :
forces of gravity
geological erosion
inexorable disintegration of substance
...
(?like many artists i am looking for incarnations too, for) procedures of binding : transformed representational logic
*operation of fixing, of fastening, within a world in which position no longer has its former meanings*
interpretation of tentatively scenic spaces
(BOZAR Tehran tree project)
•flickering screen of sky and trees
•one stone lies nested or wedged within the embrace of another element
--> (logic of the [phantom]) limbs
eroticized enclosure (seek to grasp and be grasped) --becomes--> diagram of perception (seek to envelope and be enveloped)
Cezanne's discovery: any attempt to stabilize perception ==> disintegration and transformation
•Cezanne --> dispersed perceptual processes
•Freud --> dispersed psychic processes {perception = interface of the nervous system with the world <=~ interface between consciousness and the stored stimuli of wishes, memories, anticipations}
(mid 1890s) Bergson + Freud ==> sustained and original consideration of the anti-optical functioning of subjectivity perceptual experience as a nondirectional, acentric, multitemporal event
--> empathic decentering of the observer
+ (widespread) practical and discursive remaking of the observer as subject, vision is no longer a distinct and isolable phenomenon
Freud --> psyche = a perpetually available innocence + infinite reserve of traces
*perception arouse interest on the account of their possible connection with the object wished for* : ‘perception = question of internal excitation’
Cezanne --(in Pineapple and Rocks)--> coexistence (continuity) of:
•an attentiveness that is bound (cathected) onto established (facilitated) patterns [= one's own history + its fixation]
•a perception of animality and novelty [= relaxation of grip, musical, (Deleuze and Guattari's) *antimemory* =/= atemporal forgetting]
vertigo: auto-movement of chaos
“Cezanne's work = model of a nonhuman perception” : (reading of Cezanne as) austere project of formal rigor, performed on some remote plane of aesthetic production; an enterprise tragically detached from an engagement with the social contradiction of his tim[...]
(629)[...notes/pigs notes new.txt]%79.4[...]•one stone lies nested or wedged within the embrace of another element
--> (logic of the [phantom]) limbs
eroticized enclosure (seek to grasp and be grasped) --becomes--> diagram of perception (seek to envelope and be enveloped)
Cezanne's discovery: any attempt to stabilize perception ==> disintegration and transformation
•Cezanne --> dispersed perceptual processes
•Freud --> dispersed psychic processes {perception = interface of the nervous system with the world <=~ interface between consciousness and the stored stimuli of wishes, memories, anticipations}
(mid 1890s) Bergson + Freud ==> sustained and original consideration of the anti-optical functioning of subjectivity perceptual experience as a nondirectional, acentric, multitemporal event
--> empathic decentering of the observer
+ (widespread) practical and discursive remaking of the observer as subject, vision is no longer a distinct and isolable phenomenon
Freud --> psyche = a perpetually available innocence + infinite reserve of traces
*perception arouse interest on the account of their possible connection with the object wished for* : ‘perception = question of internal excitation’
Cezanne --(in Pineapple and Rocks)--> coexistence (continuity) of:
•an attentiveness that is bound (cathected) onto established (facilitated) patterns [= one's own history + its fixation]
•a perception of animality and novelty [= relaxation of grip, musical, (Deleuze and Guattari's) *antimemory* =/= atemporal forgetting]
vertigo: auto-movement of chaos
“Cezanne's work = model of a nonhuman perception” : (reading of Cezanne as) austere project of formal rigor, performed on some remote plane of aesthetic production; an enterprise tragically detached from an engagement with the social contradiction of his time =/= (Crary's reading of) Cezanne coinciding historically with new perceptual technologies --> new metaphoric possibilities
accumulated experience --basis--> radical depersonalization --intuit--> creative forces of chaos (in your own provence)
**Cezanne's imaginative refiguration of himself as machine = translate automatically** ==> release from grounded condition of human perception : to become an apparatus = implacability apprehend a world outside of the terms (that the artist wants out) ==> novelty (~= to overcome the gravity of one's own interiority) --Cezanne--> primordial image (of irreducible formlessness, of ***world in process without horizon***, without position, of slowly vibrating colors...) [<-- *apparatus becoming* is now the cliche of contemporary artist]
glow of a geological dawn
archaic + inert
Precambrian
deterritorializing processes of capitalism (+ its imperatives of perpetual renovation) --> (its compatible) uprooted nonorient[...]
(631)[...notes/pigs notes new.txt]%79.5[...]agically detached from an engagement with the social contradiction of his time =/= (Crary's reading of) Cezanne coinciding historically with new perceptual technologies --> new metaphoric possibilities
accumulated experience --basis--> radical depersonalization --intuit--> creative forces of chaos (in your own provence)
**Cezanne's imaginative refiguration of himself as machine = translate automatically** ==> release from grounded condition of human perception : to become an apparatus = implacability apprehend a world outside of the terms (that the artist wants out) ==> novelty (~= to overcome the gravity of one's own interiority) --Cezanne--> primordial image (of irreducible formlessness, of ***world in process without horizon***, without position, of slowly vibrating colors...) [<-- *apparatus becoming* is now the cliche of contemporary artist]
glow of a geological dawn
archaic + inert
Precambrian
deterritorializing processes of capitalism (+ its imperatives of perpetual renovation) --> (its compatible) uprooted nonorientable subject
nature experienced as vibrations, animations, chromatic reverberation (+ seeking a “logic” to clarify its unfolding)
hideous sign of progress (for Cezanne: electric light, cinema, )
artistic modernism <==Adorno== (the fact that) the most advanced procedures of material production and organization are not limited to the sphere in which they originate (---> go to incarnation)
demotivated subjectivity
wants something that is neither optical nor mechanical nor intellectual ==> substitute a mode of consciousness that is predominantly intuitive : the awareness of touch
historical adjacency (<-- Crary's knowledge zoom)
*late work of Cezanne (in spite of apparent social isolation of its production) = a site where modernization of subject occurs (of late 19th century)* --> dynamization of perception (occurring in many different domains around the year 1900 --introducing--> new techniques of vision)
Cezanne =/= contemplative distance
Cezanne =/= perceptual autonomy
Cezanne = nervous system interfacing with (a continually transforming) external environment
Cezanne = an example of a contemporary conceptualization of reality (as a dynamic aggregate of sensations)
--> emerging industries of spectacle
(fundamentally distinct) machinic visual technologies --Deleuze--> cinema =/= previous historical forms of simulation (some continuous western mode of representation, with its origins in Renaissance), represent the world
cinema --constitutes--> *an autonomous world* made up of breaks and disproportions, deprived of all centers, addressing itself as such to viewers who are in themselves no longer the center of their own perception
percipiens
percipi
[...]
(638)[...notes/pigs notes new.txt]%79.5[...]apparatus = implacability apprehend a world outside of the terms (that the artist wants out) ==> novelty (~= to overcome the gravity of one's own interiority) --Cezanne--> primordial image (of irreducible formlessness, of ***world in process without horizon***, without position, of slowly vibrating colors...) [<-- *apparatus becoming* is now the cliche of contemporary artist]
glow of a geological dawn
archaic + inert
Precambrian
deterritorializing processes of capitalism (+ its imperatives of perpetual renovation) --> (its compatible) uprooted nonorientable subject
nature experienced as vibrations, animations, chromatic reverberation (+ seeking a “logic” to clarify its unfolding)
hideous sign of progress (for Cezanne: electric light, cinema, )
artistic modernism <==Adorno== (the fact that) the most advanced procedures of material production and organization are not limited to the sphere in which they originate (---> go to incarnation)
demotivated subjectivity
wants something that is neither optical nor mechanical nor intellectual ==> substitute a mode of consciousness that is predominantly intuitive : the awareness of touch
historical adjacency (<-- Crary's knowledge zoom)
*late work of Cezanne (in spite of apparent social isolation of its production) = a site where modernization of subject occurs (of late 19th century)* --> dynamization of perception (occurring in many different domains around the year 1900 --introducing--> new techniques of vision)
Cezanne =/= contemplative distance
Cezanne =/= perceptual autonomy
Cezanne = nervous system interfacing with (a continually transforming) external environment
Cezanne = an example of a contemporary conceptualization of reality (as a dynamic aggregate of sensations)
--> emerging industries of spectacle
(fundamentally distinct) machinic visual technologies --Deleuze--> cinema =/= previous historical forms of simulation (some continuous western mode of representation, with its origins in Renaissance), represent the world
cinema --constitutes--> *an autonomous world* made up of breaks and disproportions, deprived of all centers, addressing itself as such to viewers who are in themselves no longer the center of their own perception
percipiens
percipi
nonselectivity of cinema eye =/= texture of human attentiveness
cinema = fusion = dream of the functional integrity of the world
film = validation of the authenticity of the perceptual disorientation
}--✕--> Crary's analysis of Edison's train robbery scene : serial reconfiguration of a kinesthetic constellation of moving forces (+ additional system of movements and forces: bodies, bullets, explosion) =/= question of mobile point of view
[...]
(639)[...notes/pigs notes new.txt]%79.6[...]t occurs (of late 19th century)* --> dynamization of perception (occurring in many different domains around the year 1900 --introducing--> new techniques of vision)
Cezanne =/= contemplative distance
Cezanne =/= perceptual autonomy
Cezanne = nervous system interfacing with (a continually transforming) external environment
Cezanne = an example of a contemporary conceptualization of reality (as a dynamic aggregate of sensations)
--> emerging industries of spectacle
(fundamentally distinct) machinic visual technologies --Deleuze--> cinema =/= previous historical forms of simulation (some continuous western mode of representation, with its origins in Renaissance), represent the world
cinema --constitutes--> *an autonomous world* made up of breaks and disproportions, deprived of all centers, addressing itself as such to viewers who are in themselves no longer the center of their own perception
percipiens
percipi
nonselectivity of cinema eye =/= texture of human attentiveness
cinema = fusion = dream of the functional integrity of the world
film = validation of the authenticity of the perceptual disorientation
}--✕--> Crary's analysis of Edison's train robbery scene : serial reconfiguration of a kinesthetic constellation of moving forces (+ additional system of movements and forces: bodies, bullets, explosion) =/= question of mobile point of view
Cezanne <--> cinema camera --Dziga-->
i am a mechanical eye
i, a machine, show you the world as only i can see it
now and forever, i free myself from human immobility
i am in constant motion, i draw near, then far away objects, i crawl under, i climb onto them... i plug and soar together with plunging and soaring bodies
now, i, a camera, fling myself along their resultant maneuvering in the chaos of movement, recording movement, starting with movement of the most complex combinations
Sherrington --> stimuli in the external world are selected and fashioned by the organism
=/= Pavlov: stimuli = alien shocks encountered and responded to
=/= Cartesian res extensa, res cogitans
“the great physical process of attention”
inhibition: an active process
anticipatory behavior
exploratory locomotor behavior
“integrative function” of nervous system ==> binding
(integrative: incorporation of the exterior world)
“human perception = possibility of motor activity”
...................................
Cezanne sitting in nature and studying motif, tilting his head ~-> intensity unfolding chromatically before him (a mode of physical being) --> *time of the body* [<-- this is typical of today art in european] = indefinite scalar time + intensity is experienced outside representation
•river stands for his engagement wit[...]
(645)[...notes/pigs notes new.txt]%79.6[...]r own perception
percipiens
percipi
nonselectivity of cinema eye =/= texture of human attentiveness
cinema = fusion = dream of the functional integrity of the world
film = validation of the authenticity of the perceptual disorientation
}--✕--> Crary's analysis of Edison's train robbery scene : serial reconfiguration of a kinesthetic constellation of moving forces (+ additional system of movements and forces: bodies, bullets, explosion) =/= question of mobile point of view
Cezanne <--> cinema camera --Dziga-->
i am a mechanical eye
i, a machine, show you the world as only i can see it
now and forever, i free myself from human immobility
i am in constant motion, i draw near, then far away objects, i crawl under, i climb onto them... i plug and soar together with plunging and soaring bodies
now, i, a camera, fling myself along their resultant maneuvering in the chaos of movement, recording movement, starting with movement of the most complex combinations
Sherrington --> stimuli in the external world are selected and fashioned by the organism
=/= Pavlov: stimuli = alien shocks encountered and responded to
=/= Cartesian res extensa, res cogitans
“the great physical process of attention”
inhibition: an active process
anticipatory behavior
exploratory locomotor behavior
“integrative function” of nervous system ==> binding
(integrative: incorporation of the exterior world)
“human perception = possibility of motor activity”
...................................
Cezanne sitting in nature and studying motif, tilting his head ~-> intensity unfolding chromatically before him (a mode of physical being) --> *time of the body* [<-- this is typical of today art in european] = indefinite scalar time + intensity is experienced outside representation
•river stands for his engagement with a more primal flux
•sustained condition of vibrating instability
•apprehension of multiplicity
•world = turn of a kaleidoscope (prismatic)
•(when you look at a) landscape has its own weird anima, it changes like a living animal under our gaze (---> go to machine dreaming image learning 2020)
•to make yourself into a responsible productive organ
--> **incarnation of a contradictory enterprise of self-transformation, self-renewal** <-- (Cezanne's retrospective fulfilment of a tradition from which he could not fully acknowledge his own decisive departure)
...your intuition on the edge of the river
Cezanne = reformulation of natural world + broken hope of community (~= intimacy --> Rousseau's mode of attention contemplation: “thought =/= reverie” : the more sensitive the soul of the observer, the greater the ecstasy aroused in him. deep and delightful reverie : a state of[...]
(647)[...notes/pigs notes new.txt]%79.6[...]r />
=/= Pavlov: stimuli = alien shocks encountered and responded to
=/= Cartesian res extensa, res cogitans
“the great physical process of attention”
inhibition: an active process
anticipatory behavior
exploratory locomotor behavior
“integrative function” of nervous system ==> binding
(integrative: incorporation of the exterior world)
“human perception = possibility of motor activity”
...................................
Cezanne sitting in nature and studying motif, tilting his head ~-> intensity unfolding chromatically before him (a mode of physical being) --> *time of the body* [<-- this is typical of today art in european] = indefinite scalar time + intensity is experienced outside representation
•river stands for his engagement with a more primal flux
•sustained condition of vibrating instability
•apprehension of multiplicity
•world = turn of a kaleidoscope (prismatic)
•(when you look at a) landscape has its own weird anima, it changes like a living animal under our gaze (---> go to machine dreaming image learning 2020)
•to make yourself into a responsible productive organ
--> **incarnation of a contradictory enterprise of self-transformation, self-renewal** <-- (Cezanne's retrospective fulfilment of a tradition from which he could not fully acknowledge his own decisive departure)
...your intuition on the edge of the river
Cezanne = reformulation of natural world + broken hope of community (~= intimacy --> Rousseau's mode of attention contemplation: “thought =/= reverie” : the more sensitive the soul of the observer, the greater the ecstasy aroused in him. deep and delightful reverie : a state of blissful self-abandonment)
--> novelty of a smooth unorganized perceptual space
--Crary--> example of the nonsynchronous character of modernism (~ coexistence of realities from radically different moments of history) [<-- is my bestiary research on the same plural historical positioning?]
•termination of a romantic visionary tradition
(in the West) [*]image: decentered chrono-iconography, automatic self-movement
rise of cinema: body-machine assemblage --Deleuze--> new paradigm of *psycho-mechanics* ~ cinema is capable of touching the cerebral system directly ==>
•experimental forms of life = freedom (affirmative model of automatic behavior --> thought functions at a higher level with an arsenal of syntactic perceptual conceptual tools)
•management of attention (model of passive automatism)
(from) dreamer --to--> somnambulist --to--> hypnosis --to--> suggestion --to--> hallucination --to--> obsession
Deleuze + Benjamin + Virilio
the idea of *art of automatic movement coincide with fascism*
@Pierre, pass, Foad
scopophilia: a forced ecstatic abjection before the image
[...]
(649)[...notes/pigs notes new.txt]%79.7[...]ic visionary tradition
(in the West) [*]image: decentered chrono-iconography, automatic self-movement
rise of cinema: body-machine assemblage --Deleuze--> new paradigm of *psycho-mechanics* ~ cinema is capable of touching the cerebral system directly ==>
•experimental forms of life = freedom (affirmative model of automatic behavior --> thought functions at a higher level with an arsenal of syntactic perceptual conceptual tools)
•management of attention (model of passive automatism)
(from) dreamer --to--> somnambulist --to--> hypnosis --to--> suggestion --to--> hallucination --to--> obsession
Deleuze + Benjamin + Virilio
the idea of *art of automatic movement coincide with fascism*
@Pierre, pass, Foad
scopophilia: a forced ecstatic abjection before the image
=/= mastery
[*]spectacle: (spectacular culture) attention would be made attentive to everything but itself
...................................
“my experience is what i aggree to attend to” (James) ~= affirmation of an autonomous self-choosing world-creating subject liberated from the receptive status of a subject for whom experience was “the mere presence to the senses of an outward order”) --Crary--> historical crisis in the nature of experience: *attention = simulation of + compensation for a chimerical real experience*
(in my text rigging demons --> reconciliation of:)
•individual attentiveness to the fringes, transitions, pulses of one's own particular “pure experience”
•“experience” as immersion in the tangled density of a shared mutually inhabited world
James's conception of selfhood: private property (--in--> Tasavof: the most radical of all possible alienation and disconnection) --Lentricchia--> deployed to preserve a human space of freedom interiorized from the vicissitudes and coercions of the marketplace
**modern attention** + individual evasion of memory (and history) --> habitual & commodified : an imaginary deletion of all that is unbearable in collective and individual experience
in Corridor Crew the perceptual selectivity of the CG hackers sustains efficiency of animation tools + tangled social and psychic machinery of sublimation
(?do i have) agoraphobia --> Simmel
(destructive transformation of) *modernization always preserve and carry over nonsynchronous components of past moments*
Crary, Lefebvre
Piranesi's etching of Rone = foctive and atmospheric prison
Freud's description of piazza: patchwork texture of screens and flashing signs (formless field of attraction @Foad, Sina; multidimensional field of stimuli, urban space: “a theater of memory and a theater of prophecy”) =/= Piranesian dissolution of the axial city (organized views around a coherent even if mobile subjective orientation)
[...]
(652)[...notes/pigs notes new.txt]%79.7[...]br />
[*]spectacle: (spectacular culture) attention would be made attentive to everything but itself
...................................
“my experience is what i aggree to attend to” (James) ~= affirmation of an autonomous self-choosing world-creating subject liberated from the receptive status of a subject for whom experience was “the mere presence to the senses of an outward order”) --Crary--> historical crisis in the nature of experience: *attention = simulation of + compensation for a chimerical real experience*
(in my text rigging demons --> reconciliation of:)
•individual attentiveness to the fringes, transitions, pulses of one's own particular “pure experience”
•“experience” as immersion in the tangled density of a shared mutually inhabited world
James's conception of selfhood: private property (--in--> Tasavof: the most radical of all possible alienation and disconnection) --Lentricchia--> deployed to preserve a human space of freedom interiorized from the vicissitudes and coercions of the marketplace
**modern attention** + individual evasion of memory (and history) --> habitual & commodified : an imaginary deletion of all that is unbearable in collective and individual experience
in Corridor Crew the perceptual selectivity of the CG hackers sustains efficiency of animation tools + tangled social and psychic machinery of sublimation
(?do i have) agoraphobia --> Simmel
(destructive transformation of) *modernization always preserve and carry over nonsynchronous components of past moments*
Crary, Lefebvre
Piranesi's etching of Rone = foctive and atmospheric prison
Freud's description of piazza: patchwork texture of screens and flashing signs (formless field of attraction @Foad, Sina; multidimensional field of stimuli, urban space: “a theater of memory and a theater of prophecy”) =/= Piranesian dissolution of the axial city (organized views around a coherent even if mobile subjective orientation)
Freud's technique of attention: gleichschwebende Aufmerksamkeit
‘evenly suspended attention’ (giving equal notice to everything, everything in low-level focus without the risk of schizophrenic overload) --define--> **a state of receptivity in the analyst that eill be commensurate with the spoken free association of the patient** --> dealing with a stream of information that has no evident structure or coherence + extracting from that disjunct texture (artwork, chaotic syntax of dreams, indecipherable present,) some interpretive clarity (feedback)
Freud + Cezzaine --> design a countermodel of attentiveness that surmounts an ***inhibition of the peripheral*** (=/= notion of selection ~=> finding out what one already knows)
****diffuse attention =/= critical attention**** (a faculty in which the observer is led to reject some of the ideas tha[...]
(653)[...notes/pigs notes new.txt]%79.8[...]s + tangled social and psychic machinery of sublimation
(?do i have) agoraphobia --> Simmel
(destructive transformation of) *modernization always preserve and carry over nonsynchronous components of past moments*
Crary, Lefebvre
Piranesi's etching of Rone = foctive and atmospheric prison
Freud's description of piazza: patchwork texture of screens and flashing signs (formless field of attraction @Foad, Sina; multidimensional field of stimuli, urban space: “a theater of memory and a theater of prophecy”) =/= Piranesian dissolution of the axial city (organized views around a coherent even if mobile subjective orientation)
Freud's technique of attention: gleichschwebende Aufmerksamkeit
‘evenly suspended attention’ (giving equal notice to everything, everything in low-level focus without the risk of schizophrenic overload) --define--> **a state of receptivity in the analyst that eill be commensurate with the spoken free association of the patient** --> dealing with a stream of information that has no evident structure or coherence + extracting from that disjunct texture (artwork, chaotic syntax of dreams, indecipherable present,) some interpretive clarity (feedback)
Freud + Cezzaine --> design a countermodel of attentiveness that surmounts an ***inhibition of the peripheral*** (=/= notion of selection ~=> finding out what one already knows)
****diffuse attention =/= critical attention**** (a faculty in which the observer is led to reject some of the ideas that occur to him after perceiving them)
(at the turn of the century) experience: compulsory consumption of information
(from) the experience of deindividualtion (in piazza) --to--> a more controllable form of loneliness (bedroom)
[this] plural hybrid space of Roman square (Crary on Freud's representation) ~= a spectacle society : a patchwork of fluctuating effects in which individuals and groups continually reconstitute themselves (either creativity or reactively) =/= (Guy Debord's) seamless regime of separation, ominous collective mobilization
...................................
Deleuze and Guattari's Varuna and Mitra --> lacking a mythology of conflict (=/= Singh's analysis)
forming a milieu of interiority --> double articulation that makes the State apparatus into a stratum
State's operates by:
•seizes (immediate, magical capture)
•binds (preventing all combat --> presupposing a juridical integration of war)
“chess (pieces are coded) = a game of State”
chess: an institutionalized, regulated, coded war, pure strategy =/= Go: pure semiology
(what is game's form of interiority)
nonsubjectified machine assemblage
...returning from the outside with that inconceivable thing[...]
(657)[...notes/pigs notes new.txt]%79.8[...]round a coherent even if mobile subjective orientation)
Freud's technique of attention: gleichschwebende Aufmerksamkeit
‘evenly suspended attention’ (giving equal notice to everything, everything in low-level focus without the risk of schizophrenic overload) --define--> **a state of receptivity in the analyst that eill be commensurate with the spoken free association of the patient** --> dealing with a stream of information that has no evident structure or coherence + extracting from that disjunct texture (artwork, chaotic syntax of dreams, indecipherable present,) some interpretive clarity (feedback)
Freud + Cezzaine --> design a countermodel of attentiveness that surmounts an ***inhibition of the peripheral*** (=/= notion of selection ~=> finding out what one already knows)
****diffuse attention =/= critical attention**** (a faculty in which the observer is led to reject some of the ideas that occur to him after perceiving them)
(at the turn of the century) experience: compulsory consumption of information
(from) the experience of deindividualtion (in piazza) --to--> a more controllable form of loneliness (bedroom)
[this] plural hybrid space of Roman square (Crary on Freud's representation) ~= a spectacle society : a patchwork of fluctuating effects in which individuals and groups continually reconstitute themselves (either creativity or reactively) =/= (Guy Debord's) seamless regime of separation, ominous collective mobilization
...................................
Deleuze and Guattari's Varuna and Mitra --> lacking a mythology of conflict (=/= Singh's analysis)
forming a milieu of interiority --> double articulation that makes the State apparatus into a stratum
State's operates by:
•seizes (immediate, magical capture)
•binds (preventing all combat --> presupposing a jurid juridical integration of war)
“chess (pieces are coded) = a game of State”
chess: an institutionalized, regulated, coded war, pure strategy =/= Go: pure semiology
(what is game's form of interiority)
nonsubjectified machine assemblage
...returning from the outside with that inconceivable thing, an army
magical-despotic State (@Eszter)
Genghis Khan didn't understand the phenomenon of the city --> war machine: a pure form of exteriority
magic violence
military institution
Deleuze and Guattari: State has no war machine of its own; it can only appropriate one in the form of a military institution
machine: ontology of production
State thinkers:
•Goethe
•Hegel
•Euclid (finding a foundation for the enterprise) --> logos: the law over the nomos (from Proto-Indo-European nem-: distribute)-->{Euclidian space: [...]
(658)[...notes/pigs notes new.txt]%79.8[...]e limit, each figure designates an “event”) =/= theorematic(==> essence --theorematic: to go by specific differences from a genus to its species, or by deduction from a stable essence to the properties deriving from it) [--> make your model problematic, not affirmed by theoretical bullshit! --> my performances are about trying to find a way of not being theorematic while doing theory]***** (and they say ‘problematic’ the problem it is not an “obstacle”)
=/= “royal science”: reducing the “problem-element” and subordinate it to the “theorem-element.” State needs to subordinate hydraulic force ==> prevent turbulence (--✕--> Middle East =? distributed turbulence across a smooth space [<-- fucked up], [in smooth space:] vortical movement that can rise up at any point)
•civil
•static
•ordinal
/matter --assigned-to--> content
/form --assigned-to--> expression
~= hylomorphic: implying both a form that organizes matter and a matter prepared for the form (=/= hydraulic) <== *a society divided into governors and governed*
--> State science (appropriates and transforms the elements of:)
=/= “nomadic science” (Homeland TV series suggesting US government is a nomadic science: viewpoint of affections + nomadic operation of rogue CIA operatives + presidential decentralized power dynamic)
•becoming
•heterogeneity
•infinitesimal
•passage
--> in tune with the connection between content and expression, ***essentially laden with singularities*** (--> my lectures? an art, a technique, a science : following the connections between singularities of matter and traits of expression, they seize or determine singularities in the matter =/= constituting a general form)
=/= *chaotic science* (--> what kind of figure of engineer? @Sina)
*the problemata* --> vortices & projections [~~?--> chaotic imagination]
(projected into an abstract knowledge --?--> mapping knowledges)
State science --> Star Trek
imposes its form of Sovereignty on the inventinos of nomad sciencet
to administrate projections --> submit (war machine) to civil and metric rules that strictly limit, control, localize (nomad science)
“rhythm =/= turbulence”
cursing of a river*
Gothic conquered a smooth space --> the cutting of the stone (=/=? digital) + ‘plane of projection’: a plane limit, a series of successive approximations or placings-in-variations
=/= Romanesque remained striated space --> vault depends on the juxtaposition of parallel pillars
--D+G--> ***one does not represent, one engenders and traverses***
[*to engender: give you a baby from behind. *to traverse: zigzagging]
--democracy--> one represents visually
--Sina--> one suggests chaotically
roadways (well-centralized administration) =/= bridges (a[...]
(659)[...notes/pigs notes new.txt]%80[...]ate relation with the outside, with the forces of the outside** (to make thought a war machine?)
(Alex in search of) maxim =/= aphorism (always awaits its meaning from a new external force, a final force that utilizes it) <-- my interest
(?which) image inspired by State apparatus
[*]method: the striated space of the cogitatio universalis ==> path (=/= bridge)
thought ~= vampire (has no image)
(in the smooth space of Zen) the arrow does not go from one point to another but is taken up at any point, to be sent to any other point, and tends to permute with the archer and the target (#my bow and arrow --> it takes no aim but hopes the arrow will stick somewhere)
-whenever a “thinker” shoots an arrow, there is a man of the State, a shadow or an image of a man of the State, that counsels and admonishes him, and wants to assign him a target or aim (#my bow and arrow joke @apass)
pathetic texts: thought becomes pathos (=/= logos =/= mythos)
(a lot of poetry today is like this:)
(an antidialogue between brother and sister:) one *speaks before knowing* while the other *relays before having understood*
--> the necessity of not having control over language ~ (Chloe:) the necessity of being a foreigner in one's own tongue
--> “bring something incomprehensible into the world” --> in the form of exteriority
--> the becoming woman of the thinker ~ the becoming thought of the woman
--> (Chloe =) the Gemüt [feeling, heart, soul, mind] that refuses to be controlled ==forms==> a war machine : a thought grappling with exterior forces instead of being gathered up in an interior form
--> operating by relay =/= forming an image @Rob--> a thought that appeals to government ministry
--> event-thought =/= subject-thought
--> problem-thought =/= essence-thought, theorem
striating of mental space =/= Sina's textures and lectures
@Pierre: is horizon a striation?
Deleuze and Guattari: a horizonless milieu --> smooth space
the true name of race: bastard, mixed-blood
-a race is defined not by its purity but rather by the impurity conferred upon it by a system of domination
[(aspects of) war machine or] machine:
•spatiogeographic
•arithmatic
•affective
principle =/= consequence
-in nomads life what is a principle and what is only a consequence?
{migrant --> goes principally}=/={nomad --> goes as a consequence}
{(sedentary) road --> parcel out a closed space to people}=/={(nomadic) trajectory --> distributes people or animals in an open space, indifinite and noncommunicating}
(space) in the manner of a vortex
migrant leaves behind a milieu that has become amorphous or hostile
forest and house --> both[...]
(660)[...notes/pigs notes new.txt]%80.3[...]g stable since the monumental projects of 19th century: corpus inscriptionum latinarum, carte du ciel, botanical gardens, etc. --> archival projects
...................................
popular and learned interest in monsters
(in the 16th century & 17th century Baconian scientific programm:) treatments of nature and natural history must have included (with rigorous selection) monsters (~ aberrations in the natural order: new, rare, and unusual nature, both exotic & domestic)
[*]nature: an ingenious craftsman --> [*]monster: nature's most artful work (--> they bridged the natural & the artificial)
•corresponded to the activities of nature =/= types of subject matter, methods of investigation
•interest in irregularities (=/= end of 17th century interest in nature's uniformity and order)
•
Lazarus exhibition, the parasitic twin (the italian conjoined twins who toured freak shows in 17th century europe)
(Daston --> a case study of) the changing relationship between popular & learned culture
legal status of monsters
infanticide in antiquity
earlier tradition of interest in monster:
•Aristotle --> Albertus Magnus
•divine sign --> Cicero, Augustine, Isidore of Sevill
•cosmographical & anthropologic --> Solinus
monsters in a context of a whole natural phenomen (bestiary):
earthquakes, floods, volcanic eruptions, celestial apparitions, strange rains (of blood), stones, and miscellanea
(monsters --> shift from) signs of God's wrat --to--> signs of nature's fertility
(by the end of 17th century) --to--> comparative anatomy and embryology (teratology)
(from) اعجوبه prodigy --to--> examples of medical pathology
*peasant and professional had participated to a significant extent in a shared culture of intellectual and religious interest* --X-->{
(literate culture evolved far more rapidly ==> sharpening of social boundaries of)
city dwellers =/= peasants
urban literate elite =/= unlettered day laboure
--> for the educated layman: (religious associations of) monsters = another manifestation of popular ignorance and superstition --fostering--> uncritical wonder =/= sober investigation of natural cause
prodigy --> contrary to nature --> attributable directly to God (divine displeasure)
-the sunne shal suddenly shine againe in the night, and the moone thre times a day. blood shal drop out of the wood, and the stone shal give his voyce [...] There shalbe a confusion in many places, and the fyre shal oft breake forthe, and the wilde beastes shal change their places, and menstruous women shal beare monstres[...]
•monstrum = prodigium ==> monstrat [monstro: i wonder --> i indict --> i teach, demonstrate] = god's will
•apocalyptic association --> wor[...]
(662)[...notes/pigs notes new.txt]%81.4[...](divine displeasure)
-the sunne shal suddenly shine againe in the night, and the moone thre times a day. blood shal drop out of the wood, and the stone shal give his voyce [...] There shalbe a confusion in many places, and the fyre shal oft breake forthe, and the wilde beastes shal change their places, and menstruous women shal beare monstres[...]
•monstrum = prodigium ==> monstrat [monstro: i wonder --> i indict --> i teach, demonstrate] = god's will
•apocalyptic association --> world reformation, the overthrow of the wicked --> vindication of god's elect
(bestiaries were a lot commentaries)
various bestial parts...
bestial vices and errors (of...)
ephemeral literature
displayed and recited publicly
characteristically illustrated
appeal through spoken word & image to the illiterate
Pierre Boaistuau [<== Peucer, Lycosthenes, Swiss surgeon Jakob Rueff, naturalist Konrad Gesner, Pierre Belon]
histoire tragique
histoire prodigieuse (monster literature, bestiary?)
•two-headed woman seen in Bavaria in 1541
•three-legged Siamese twins from 1552
•calf without forelegs reported in 1556
•celebrated monster of Cracow
•
ghoulish tone, religious didacticism, erudite آموزنده, monsters as polemical weapons
“nature's wonder?” --> to “discovre the secret judgment and scourge of the ire of God”
The Scripture sayth, before the ende
Of all thinges shall appeare,
God will wounders straunge thinges send,
As some is sene this yeare.
The selye infantes, voyde of shape,
The calues and pygges so straunge,
With other mo of suche mishape,
Declareth this worldes chaunge.
...monsters began to lose their religious resonance
it was unlawful to “delight” in the undesirable
portentous meaning of monster
(from) fear --to--> delight
(from) prodigy --to--> wonder
(from) sermon --to--> table-talk
(from) horrible, terrible, effrayable, espouventable --to--> strange, wonderful, merveilleux (marvelous جالب)
(from) final cause --to--> proximate cause (physical explanations and the natural order)
}==> nature began to assume the role of an autonomous entity with a will (and sense of humour of her own) ~~> natural wonder
wonder literature ([lavishly illustrated bestiary, cosmography, travel literature, geological curiosa, herbal and astrological lore,] of later 16th and 17th century Daston) --> secularization of an interest in (monsters as) prodigies
--part-of--> the great body of common culture
--affinity--> popular 16th century genre of diverses lefons (selections from famous authors)
catalogues of strange instances or hidden properties of animals, vegetables and mineral[...]
(663)[...notes/pigs notes new.txt]%81.5[...] “delight” in the undesirable
portentous meaning of monster
(from) fear --to--> delight
(from) prodigy --to--> wonder
(from) sermon --to--> table-talk
(from) horrible, terrible, effrayable, espouventable --to--> strange, wonderful, merveilleux (marvelous جالب)
(from) final cause --to--> proximate cause (physical explanations and the natural order)
}==> nature began to assume the role of an autonomous entity with a will (and sense of humour of her own) ~~> natural wonder
wonder literature ([lavishly illustrated bestiary, cosmography, travel literature, geological curiosa, herbal and astrological lore,] of later 16th and 17th century Daston) --> secularization of an interest in (monsters as) prodigies
--part-of--> the great body of common culture
--affinity--> popular 16th century genre of diverses lefons (selections from famous authors)
catalogues of strange instances or hidden properties of animals, vegetables and mineral
(middle class culture in elizabethan england)
prodigies denuded of their supernatural aura & (presented) to surprise and entertain the reader =/= to acquaint the reader with imminent apocalypse and judgeme
Certaine Secrete Wonders of Nature
portentous events بد شگون
(crocodiles) to be granted honorary monstrous status by virtue of their rarit
many will reade them [monsters], heare them and haue profit by them, that otherwise whould neuer haue knowen them. For many (I suppose) will buye this Booke for the things whereto they are affectioned, that neuer coulde or would have bought, or looked on the bookes, wherein all they are. -Lupton
common and popular forms of escapist literature: *travel books* and *chivalric romanc*
(--> don Quixote)
monstrous races (men with a single giant foot, or huge ears, or their faces on their chests, giants and dwarfs)
medically oriented monster literature
[Daston:] Pare was forced to eliminate a section on lesbianism, with a graphic description of the female genitals, before including Des monstres in later editions of his collected work
A Helpe to Memorie and Discourse (of Wonders, Foreign and Domestic)
*the passages and occurrences of the world* #ajayeb
•the creatures thereof
•the casualties therein
little-known properties of... (wine and water, fish, dogs, cuckolds, hunchbacks and monsters)
popular ignorance
solitary efforts of the professional scholar
culture of the educated layman (lawyer, businessman, government official, and their wives and daughters)
[change in sensibility (&-=>? change in interpretation)]
beginning of the withdrawal of the educated classes from more popular culture
@Goda
monsters (f[...]
(664)[...notes/pigs notes new.txt]%81.6[...]ale up)
2. ontological identity card (what makes a squirrels)
3. universal natural laws
aggregation of these forms of orders ]**each provokes a characteristic cognitive passion** : they involve judgment + emotional reaction to its transgressions]:
1. disequilibria (--> terror: fear saturated by guilt) --> local nature
2. monsters (--> horror) --> specific nature
3. marvels and miracles (--> wonder) --> natural laws
[(a very recently) forceful kind of] argument to anchor moral or political order in a natural foundation
--Daston--> we are species that represent (**we must model our orders** : to make visible & external) --{with an appeal to a natural analog}--> *nature: the richest source of models of all kind of orders
[!!!today task of artist:] ***to give back humanity its childhood*** (that was lost in the age of objectivity) @Sina, Sarah
...................................
Schutz
social nature of knowledge
how people grasp the consciousness of others while living within their own streams of consciousness
absent friends:
•his brother whom he has described to me
•the professor whose books i have read
•the postal clerk
•the Canadian Parliament
•abstract entities like Canada herself
•the rules of English grammar
•the basic principles of jurisprudence
•
--Schutz--> more one goes into the contemporary world, the more anonymous the contemporary inhabitants become
...................................
wonder
and its marvels
(Paris wall slogan from the student rebellion of 1968 -->) “every view of things that is not strange (bizarre, foreign) is false” --Bynum--> to jolt her listeners nad readers into encounter with a past that is unexpected and strange
past --> answer questions we haven't asked
-could “wonder” be the special characteristic of the historian?
wonder & marvels --> a medievalist's topic
Bynum represent a rearguard action to claim back from early modernists the irrational and grotesque and to “re-enchant” (if not the world, at least) the historical professional
1180-1320
a great increase in stories of marvels, monsters, miracles, ghosts
medieval europe awash in wonders
*the circumstances under which medieval men and women felt wonder*
•wonder-talk
•wonder-behavior [==>? empowering them]
•the *web of actual horror & delight* we can decipher in medieval texts (and on instagram, telegram, whatsapp) (=/= the idea of “knowing = appropriating” ==> knowing is impossible)
medieval theorist [& my bestiary research] --Bynum--> wonder: (admiratio) cognitive, nonappropriative, perspectival, particular, (not merely a) physiological response
[*]wonder: recognition of [...]
(665)[...notes/pigs notes new.txt]%81.8[...]
medieval theorist [& my bestiary research] --Bynum--> wonder: (admiratio) cognitive, nonappropriative, perspectival, particular, (not merely a) physiological response
[*]wonder: recognition of the singularity and significance of the thing encountered
‘thing =/= knower’ (in a context + from a particular point of view) ==trigger==> wonder
telegram bestiary --> capacity to be shocked by the singularity of the event (==Sina==> search for significance ~/= cause, explanation)
scholarship on (early modern age of) wonder
1- enthusiasm for wonders = *expropriative & appropriative* (ضبط و سلب) --> *orientalism: projection of self or construction of “other” as self --> the rape of the New World seems implicit in wonder at it
(early modern europe) impulse to *collect & explore*:
◦collection of narwal horns and jewels, deformed fetuses and human captives (made by rulers, missionaries, and naturalist)
◦origins of museums in the wunderkammer (wonder cabinet)
◦voyages to the New World with their attendant goals of *conquering & missionizing* (=/= Sinbad)
◦use of inquisitors and questionnaires by government to assemble information for juridical *processings & taxation*
◦Columbus's “desire to know the secrets of the world” (glossed with) Jode de Acosta's praise of proselytizing curiosity
2- Aristotle's Metaphysics: “wonder = ignorance and doubt” { desire to seek causes (it did not understand) ==arose==> wonder (admiratio) ==> replacement by knowledge (scientia or philosophia) }--> miracula (marvel: natural effects we fail to understand) =/= mirabilia (unusual and difficult events [produced by God])
3- Descartes’ wonder: (first of all passions) a sudden surprise of the soul ==> tend to consider attentively those objects (which seem to it rare and extraordinary)
◦*begining of the tendency to reduce emotion to physiology*
◦Charles Le Brun's drawings of the passions
◦Darwin's wonder: a reaction ==> making the animal see and breathe better in crisis ==> increased its chances of survival (...raised eyebrows, opened and protruding lips, a hand held up, palm out with fingers open)
◦early modern physiology --> wonder: (~ startled response,) paradigmatic emotion
4- (the horrible) philosophical understanding of wonder: ignorance rationalized or erased by knowledge
a wondering desire that collects and appropriates what it endeavors to know or project its self onto an imagined other --> a passion that reduces to a startle response at the unfamiliar
}=/= historian (and teacher [and performance-lecturer]) vacation (or responsibility) --> (we must aspire to) imagine the kind of nonappropriative perspectival *intensely cognitive* response
middle ages (how they characterize their difference:)
1. theological-philosophical understanding of wonder <== universit[...]
(667)[...notes/pigs notes new.txt]%81.9[...]n of self or construction of “other” as self --> the rape of the New World seems implicit in wonder at it
(early modern europe) impulse to *collect & explore*:
◦collection of narwal horns and jewels, deformed fetuses and human captives (made by rulers, missionaries, and naturalist)
◦origins of museums in the wunderkammer (wonder cabinet)
◦voyages to the New World with their attendant goals of *conquering & missionizing* (=/= Sinbad)
◦use of inquisitors and questionnaires by government to assemble information for juridical *processings & taxation*
◦Columbus's “desire to know the secrets of the world” (glossed with) Jode de Acosta's praise of proselytizing curiosity
2- Aristotle's Metaphysics: “wonder = ignorance and doubt” { desire to seek causes (it did not understand) ==arose==> wonder (admiratio) ==> replacement by knowledge (scientia or philosophia) }--> miracula (marvel: natural effects we fail to understand) =/= mirabilia (unusual and difficult events [produced by God])
3- Descartes’ wonder: (first of all passions) a sudden surprise of the soul ==> tend to consider attentively those objects (which seem to it rare and extraordinary)
◦*begining of the tendency to reduce emotion to physiology*
◦Charles Le Brun's drawings of the passions
◦Darwin's wonder: a reaction ==> making the animal see and breathe better in crisis ==> increased its chances of survival (...raised eyebrows, opened and protruding lips, a hand held up, palm out with fingers open)
◦early modern physiology --> wonder: (~ startled response,) paradigmatic emotion
4- (the horrible) philosophical understanding of wonder: ignorance rationalized or erased by knowledge
a wondering desire that collects and appropriates what it endeavors to know or project its self onto an imagined other --> a passion that reduces to a startle response at the unfamiliar
}=/= historian (and teacher [and performance-lecturer]) vacation (or responsibility) --> (we must aspire to) imagine the kind of nonappropriative perspectival *intensely cognitive* response
middle ages (how they characterize their difference:)
1. theological-philosophical understanding of wonder <== university intellectuals {
◦admiratio =/= scientia ==> knowledge
◦admiratio ~= diversitas (diversity) =/= solitum (the usual, the general)
2. religious discourse about wonder <-- sermons, hagiography, devotional writing, enormously popular genre of *saint's lives* (tazkirat تذکره نویسی) {
◦admiratio =/= imitatio (imitation جعلى) [the readers were urged to wonder at and not immitate the power and extravagant asceticism of holy men and women (in Attar?)]
◾admiratio ~= paradox (coincidence of opposites) [one finds mira (wondrous) again and again in the texts alongside mixta (mixed, composite things, chimera)]
◦admiratio ~/= curiosi[...]
(668)[...notes/pigs notes new.txt]%81.9[...]votional writing, enormously popular genre of *saint's lives* (tazkirat تذکره نویسی) {
◦admiratio =/= imitatio (imitation جعلى) [the readers were urged to wonder at and not immitate the power and extravagant asceticism of holy men and women (in Attar?)]
◾admiratio ~= paradox (coincidence of opposites) [one finds mira (wondrous) again and again in the texts alongside mixta (mixed, composite things, chimera)]
◦admiratio ~/= curiositas (curiosity کنجکاوی)
◦admiratio ~/= disputatio (disputatiousness ستيزه جويى)
3. literature of entertainment: travel accounts, history writing, collection of odd stories called by one author
◦admirari (to wonder at) =/= rimari (to pay into)
◦(collected stories ==> amuse, instruct, move their aristocratic listeners -->) wonder =/= inductio exemplorum (generalizing)
12th 14th centuries
(twin authorities for middle ages) Aristotle + Augustine ==> tradition of understanding wonder as perspectival & psychological ==> theological-philosophical discourse
•Augustine: marvel =/= what we know of nature (=/= nature) --> *lodge the wonderful-ness of things (not in our reaction to them but) in their ontological status*
•Anselm of Canterbury: marvelous =/= natural =/= artificial (voluntary, made by humans)
}--> miracles are objectively wonderful (because produced by God's power alone)
[1]
early middle ages latin texts --> mirabilia (wonder) ~= miracula (miracle)
13th century --> mirabilia (wonder) =/= miracula (miracle) ==ontological==> flatten the impulse to wonder:
1- (tends to) separate out (with hair-splitting distinction) a small number of phenomena as objectively wonder-inducing (*whereas all others no matter how odd are wonderful only to the ignorant*)
2- (suggests that) most events have natural causes: *if philosophers are diligent enough ==> wonder will cease* [= Sherlock Holmes]
◦(1235) William of Augergne --> people do not know how to go about investigating the cause [--> detective]
◦(1325) Oresme --> *vigorous imagining of a retained species + small external appearance + imbalance of some internal disposition ==> marvelous appearance* [--✕--> himself was fascinated and enchanted by the “marvelous properties” of animals and the *diversitas of human experience* especially of tastes in *food and in sexual positions and partners*]
◦a 13th century treatise “on the marvels of the world” (Qazwini?) --> a great part of philosophers and physicians believe that: natural things ==> marvellousness of experiences and marvels
◦Roger Bacon --> naturalistic explanation of saints who lived without eating... charms and amulets... *waxed lyrical over the infinite complexity of the common fly* (<-- is this what i did in telegram bestiary?)
◦Albert the Great --> physical manifestations of admiratio = "const[...]
(669)[...notes/pigs notes new.txt]%82[...]ntion of the soul
◦
}--Bynum--> distinguishing ‘miracle =/= marvel’ ontologically =/= psychologically, perspectivally (or attributing marvels to natural causes) --✕--> eclipse of wonder
wonder as a response was not devalued or dismissed (even in a philosophical and theological tradition that de-wondered anomalies by insisting on an increasingly ordered world, whose laws were decipherable by the wise)
[2]
in the discourse of the homiletic موعظه and hagiographical تاريخ انبياء (tazkirat) --> wonder =/= imitable قابل تقلید (--✕--> the known, the knowable, the usual)
“non imitandum sed admirandum” (not to be immitated but to be marveled at)
heroes and martyrs =/= ordinary faithful
--> (Attar [master of rhetorics] in تذکرة الاولیا uses) a kind of *humility topos* intended to express an author's conviction that the miracle-working charisma of a saint was far beyond the capacity of author and reader alike (channel the attention of the faithful... towards the emulation of ordinary virtues: to control credulity ساده لوحی, extravagant asceticism, straining after flamboyant religiosity)
}--> nonappropriative nature of wonder
Bernard of Clairvaux (medieval piety)
(rhetoric of) wonder =/= curiosity
praying to the affairs of others
praying to the secrets of the universe
wonderful deformed beauty (of Romanesque sculpture)
--> ****imitatio (جعل) = appropriation = being in society with [---> go to drawing mimetics, literal CG 3D modeling], experiencing, learning, taking into oneself, consuming****
“we, when we take the deeds [of others] for imitation, ought to make the lofty things hidden and humble ones manifest” (like the shape of the seal: sculpted inward is appeared concave when printed) --> mimesis
*the encounter is made possible because an ontological similarity to that other is built into the experiencing self*
golden goblet 🏆
we consume, absorb, incorporate the drink (~= imitate the virtues) =/= we give back (~= we wonder at) the goblet, we wonder at what we cannot in any sense incorporate, or consume, or encompass in our mental categories --> we wonder at mystery, at paradox, at admirabiles mixturae <==Bernard== three hybrids:
1- mixture of God and man
2- mixture of woman and virgin
3- mixture of belief and falsity (in our hearts)
(Attar seductively drawn to the wonderful deformed beauty of saints of early sufism)
[title]
failed exorcism
[3]
(Bynum providing a) medieval theory of wonder in the *literature of enlightenment*:
history writing
travel accounts
story collection
عجایبالمخلوقات ajayebnameh: the encyclopedic tradition of the ancient world known as *paradoxo[...]
(670)[...notes/pigs notes new.txt]%82.1[...]ar when reported “back home”
•
**(how? can we simply?) study medieval emotion** =/= wonder stated by historians, travelers, theologians, philosophers, preachers, devotional writers
*traces of emotion* that survive are mediated through texts, pictures, artifacts --Bynum--> we are not entitled either to assume a sort of Darwinian universal emotion, or to think that emotion-behavior is culturally constructed (as to exist only where we find words for it)
***texts may give us access to reactions less through adjectives attached to nouns*** (by calling something “wonderful” or “dreadful” =/= indicating the responses of an implicit reader/viewer)
•a keyword search for “anger” will tend to turn up set pieces on how to control it --> discussions of where it is not
•reactions such as wonder, delight, or terror (do not simply occur) they are *evoked*, sometimes even *staged* --> we can explore what evoked them
finding wonder-words =/= finding wonder (complex semantic field)
wonder-reaction:
•terror
•disgust
•solemn astonishment
•playful delight
in medieval accounts wonder often has:
•a mischievous quality
Bernard of Clairvaux --> spice of stories
11th century --> (naughtily) impish girl saint jokes
Gerald of Wales --> nature's pranks
}--> moralizing bestiary tradition (taking more pleasure in the animal tales than in theology)
analogies between animals and humans are anything but solemn and didactic
•a dreadful quality
(Attar's accounts of saint torture)
Gerald of Wales --> recounting some of the earliest warewold stories to survive in european literature, he glosses the admiratio felt by those inside the story as stupor خرفتی, timor بیم, horror خوف
◦shape-shifting violating nature
◦tales of metamorphoses --> the real change of subsf substance in the eucharist عشاربانى + the terrifying possibility that sexual intercourse between humans and animals might produce monsters
(Bynum asking) what in medieval accounts or artistic representations tends to trigger wonder? *where do the surviving source give us access either to intensely heightened reactions or to events and objects calculated to evoke or stage such reactions?*
--> where wonder is not?
(didactic purposes of) miracle collections
*hovering significance* (of unusual natural events: eclipse, earthquakes, famines) --> sometimes listed as clipped matter-of-fact prose
William Auvergne + Oresme --> natural causes can be found for marvels tend to flatten the language of some accounts of natural world as well
}==> miracles, portents فال بد, oddities are sites and stagings of wonder less often than we might suppose
12th - 14th century --> narrative accounts te[...]
(672)[...notes/pigs notes new.txt]%82.2[...]mbrella feet
•Marco Polo's awkward and impoverished prose
•Mandeville's credulous tale-telling
•Sinbad: [a powerful sense that] what is wonderful: (is not chickens and peacocks, even cyclopses and cannibals per se, but) **a world that encompasses such staggering diversity** --Bynum--> ******the impulse to chronicle (such things) ~= a critique of the impulse to possess them******
“If you [Alexander the Great] had a body that matched your greedy mind and heart that know no bounds in their desires, or if your body equaled your great cupidity, the great world itself would not suffice to contain you ... Your right hand would hold the East, the left the West. Not content with this, in all your prayers you would be consumed with desire to investigate and find out where that amazing light hid itself, and would dare to climb into the sun’s chariot and ... control its wandering beams. So, too, you desire much that you cannot possess. Having subdued the world and conquered the human race, delighting in blood, you will wage war against trees, wild beasts, rocks and mountain snows. *You will not allow the strange creatures that lurk in the caves to be untouched. Even senseless elements will be compelled to experience your rages.*
--> ***Chatillon's powerful prose understands that marveling at diversity can be the prelude to appropriation***
*marveling at diversity ~=> appropriation*
*impulse to collect/chronicle/list --(critique[sublimated?])-->~?=>(<--)(~/=!!) impulse to posses*
beautiful + horrible + skillfully made ==induce==> wonder
bizzar + rare (~= that which challenges or suddenly illuminates our expectations) + *range of differences* found in the world ==> wonder
admirabiles mixturae: events or phenomena in which ontological and moral boundaries are crossed, confused, erased
[*]singularity: absence of cause [--> is enough to induce wonder]
human body appearing as meat to be masticated is an aweful condescension (in worldly terms: an assuming of an inappropriate nature) for God
Peter the Venerable (12th century collection of miracle stories)
reverents (those who returned from the dead)
...a monk who has been poisoned appears in a dream while the murder is under investigation: “When I saw him [the murdered monk], I got up full of joy and began to embrace and kiss him with much affection. Although a deep stupor [sopor] took the place of my outward senses,... I was not unaware that I was sleeping ... And what is more wonderful [mirum], it occurred to me immediately ... that the dead could not remain long with the living ... So I decided to question him quickly, for the vision seemed not a phantasm but true [non fantastica sed verax] ... [The monk attests his faith and affirms that he has been murdered; then he disappears.] I wondered greatly ... then res[...]
(673)[...notes/pigs notes new.txt]%82.4[...], confused, erased
[*]singularity: absence of cause [--> is enough to induce wonder]
human body appearing as meat to be masticated is an aweful condescension (in worldly terms: an assuming of an inappropriate nature) for God
Peter the Venerable (12th century collection of miracle stories)
reverents (those who returned from the dead)
...a monk who has been poisoned appears in a dream while the murder is under investigation: “When I saw him [the murdered monk], I got up full of joy and began to embrace and kiss him with much affection. Although a deep stupor [sopor] took the place of my outward senses,... I was not unaware that I was sleeping ... And what is more wonderful [mirum], it occurred to me immediately ... that the dead could not remain long with the living ... So I decided to question him quickly, for the vision seemed not a phantasm but true [non fantastica sed verax] ... [The monk attests his faith and affirms that he has been murdered; then he disappears.] I wondered greatly ... then rested my head again ... and immediately he reappeared ... I rushed toward him and ... began to kiss him as before ... I heard the same answers as above concerning his state, his vision of God, the certitude of the Christian faith, and his death ... [Then] I woke up and found my eyes wet and my cheeks warmed by fresh tears.
=/= Hamlet's experience with his father's ghost (--> has no epistemological wonder)
Peter of Tarentaise
confronted with a deformed man, questioned him closely and sent him away unhealed but with a new sense of self-worth
**moral reaction described in heightened emotion-language**
(we see) *the response enacted inside the story*
Julian of Norwich
her most wonder-filled language
because of the incarnation we are a marvelous mixture (medle se mervelous) of sin and grace
the unheards-of... عجایبِ (ajayeb-e)
describing unheard-of prodigy (of green children born from the earth)
👉
William of Newburgh
what he cannot grasp (attingere or rimari) [there must be a “reason"] ==> forced to marvel at (mirari) --means--> a significance or moral use (utilitas)
•mysterious dog discovered in a stone
•a crucifix in the sky
•
}--> rarity + (they have a) secret reason
}--Bynum--> *wonder-reaction = significance-reaction* ~= ****things are signs or portents (not because of their natures or their causes but [from their ontology]) because they indicate or point [from their utility]****
#telegram bestiary
#index finger
monster <-- monstrare: to know
(for theologians, chroniclers, preachers) wonderful = strange + rare + inexplicable (never merely strange or simply inexplicable)
--> it was ***a strange that mattered, that pointed beyond itself to meaning*** ([...]
(674)[...notes/pigs notes new.txt]%82.5[...]rare exception to an enlightenment sense of unbreachable laws of nature
=/= startle reflex of early modern psychology
=/= appropriation practiced by early modern rulers, explores, conquistadors (adventurer)
(Bynum making the point that) although by late 15th century medieval artists had begun to paint wondering faces with the startle reflex --✕--> it is more difficult to be sure whether a figure confronted with stupendous, bizarre, or dread-filled news is amzed or not
--> ***the amazement had a strong cognitive component*** : you could wonder only were you knew that you failed to understand --entailed--> a passionate desire for the scientia it lacked, it was a stimulus and incentive to investigation
significance-reaction: a flooding with awe, pleasure, dread owing to something deeper *lurking in the phenomenon*
wonder was situated
wonder was perspectival (even if miracles were not)
(medieval theories of) wonder: nonappropriative (empathically not to consume and incorporate), yet based in facticity + singularity
*wonder: to give back the goblet after draining the potion ♥ [--> my mood on telegram animals, to receive their concreteness and specificity]
(Bernard of Clairvaux:) if you do not believe the event, you will not marvel at it {you can marvel only at something that is (at least to some sense) [*]there: concreteness + specificity} [--> wonder at the object of doom, cat videos, popular media]
admiratio: (a medieval sense) cognitive, perspectival, nonappropriative, deeply respectful of *the specificity of the world*
=/= investigate
=/= imitate
=/= generalize
=/= postmodern anxiety:
◦we emphasize how hard it is to knwo
◦we are aware that any response involves some appropriation
◦we suspect the awareness (of collectors of marvels: awe and dread are situated) shatters the possibility of writing any coherent account of the world
◦we fear that the particular is the trivial and that significance is merely the projection of our own values onto the past
amazement is suppressed by:
•citing of too many cases
•formulation of general laws
•inductio exemplorum
medieval --> wonder ==> knowledge
postmodern --> politics ==> knowledge
Bynum --> our research is better when we move only cautiously to understanding, when fear that we may appropriate the “other” leads us not so much to writing about ourselves and our fears as to *crafting our stories with attentive wondering care*
strange view of things --Aquinas--> teaching
==> students:
•gaze in wonder at texts and artifacts
•quick to puzzle over a translation
•slow to project
•slow to appropriate
•quick to assume there is a significance*
(someti[...]
(675)[...notes/pigs notes new.txt]%82.6[...]ast --> self-critical memory-culture --> (in Dark TV series) German national self-understanding [visiting Third Reich + Nietzschean eternal return + wormhole = floating state of identity <-- this is the achievement of the Dark TV series: selling the German nation to their international audience as a commodity]
Dark TV series = national narratives + global postmodern visual practices
space: gray
force: violence
interrelation: neglect
(Dark's stylistic) labyrinthine time-memory mosaic (protagonists meeting with their elder/younger selves, memory images, time travel etc.) --> locate the spectator ==> viewer is encouraged to find a way out of the labyrinth [~=> care for the German characters with their double burden (Nazi + GDR) of traumatic recollections ~=> a positive affirmative identity for contemporary Germany (~~> nationalism =/= sense of existential homelessness)]
}--> *TV series becomes a form of memory* (protagonist = German nation)
(serial poetic of) cliff-hanger structure
maintaining an (absolute) aesthetic continuity
{time: liquid realm =/= history: fixed realm}<--Dark-- protagonists must face when looking for their own identity
new German Cinema (Berlin School) --> ghostliness, constant travel, national division, alienation, rootlessness, inbetween-identity of the protagonists, stuckness in time =/= Heimat: the idea of stable secured community
...................................
labyrinth is architecture at it's best?
space as a limit and space as an environment
the relation of ornament to void space (background)
entering the space (pointing, direction) versus filling the space
in purely perceptual terms, all that is seen is the surface, but as an idea the building involves the whole of its inner, hidden structure; hence not only what is seen, but what alse is known appears.
concept of transparency: is a charachteristic feature of intellectual realism. in a drawing, transparency means the demonstration of knowledge about -or disclosure of- that which is inside, behind and under visible surfaces. (stimulant to the imagination of grave robbers)
is labyrinth or architecture a visual system (window etc.) or a spatial construction (direction, distinction etc.)? when we look at it in this text with the object of cloud...
labyrinth ~=? architecture's ornamental activity
[*]ornament: epression of an excessive force of form, the blossoming of a force that has nothing more to achieve --> fecundity
-ornament shifts among different planes at different speeds ==illusion==> movement and depth
labyrinth --(Deleuze and Guattari)--> “smooth space” [can be explored only by legwork]
labyrinth --> immersion & navigation [--> descriptions of technology]
labyrinth [...]
(676)[...notes/pigs notes new.txt]%82.8[...]
-ornament shifts among different planes at different speeds ==illusion==> movement and depth
labyrinth --(Deleuze and Guattari)--> “smooth space” [can be explored only by legwork]
labyrinth --> immersion & navigation [--> descriptions of technology]
labyrinth --> texture field (a form of emerging visuality)
Jassem + Sina's labyrinthine polychromic activities (==> underlying artistic creation) --> interpret form symbolically through the visual residues of the technical operations
fetish: unnatural participation with things
*field theory*
behaviour of a dynamic system that is extended in space
all fields in nature are quantum fields
•[*]matter: energy bound within fields
•[=/= classical magic --> action at a distance]
•system --> a relation-concept [=/= additive whole]
--> ability to exhibit gradients, or lines of force
self-organization: (the capacity of a field) to generate patterns spontaneously
topological reading is a christian tradition, theory, and practice of interpreting the figurative meaning of the Bible. It is part of Biblical exegesis.
According to ideas developed by the Church Fathers, the literal meaning, or God-intended meaning of the words of the Bible, may be either figurative or non-figurative; for instance, in the Song of Songs (also called Canticles or Song of Solomon), the inspired meaning is always figurative. The typical meaning is the inspired meaning of words referring to persons, things, and actions of the Old Testament which are inspired types of persons, things, and actions of the New Testament.
The early uses of allegory and topology were very close. Later a clearer distinction was made between the allegorical mystical, and tropological moral, styles of interpretation
...................................
(Mitchell:) vision has played the role of the sovereign sense since God looked at his own creation and saw it was good, or perhaps even earlier when he began the act of creation with the division of light from the darkness.
...................................
(Corbin)
Platonic archetypes in terms of Zoroastrian angelology
psalms and invocations to the beings of light
the celestial physics, which limits the number of Intelligences
victoriality
Sovereignty of Light, heralded by Zarathustra زرتشت
(arch)angelic vectors
to grasp the notion of ishraq (eshragh اشراق), the structure of the world that it governs, and the form of spirituality that it determines.
ishragh is at the same time both the ‘illumination’ and the ‘reflection’ (zuhur ظهور) of being
appearance = unveiling
Thus, just as in the sensible world the term signifies the splendor of the mo[...]
(677)[...notes/sohrevardi notes.txt]%82.8[...] force
self-organization: (the capacity of a field) to generate patterns spontaneously
topological reading is a christian tradition, theory, and practice of interpreting the figurative meaning of the Bible. It is part of Biblical exegesis.
According to ideas developed by the Church Fathers, the literal meaning, or God-intended meaning of the words of the Bible, may be either figurative or non-figurative; for instance, in the Song of Songs (also called Canticles or Song of Solomon), the inspired meaning is always figurative. The typical meaning is the inspired meaning of words referring to persons, things, and actions of the Old Testament which are inspired types of persons, things, and actions of the New Testament.
The early uses of allegory and topology were very close. Later a clearer distinction was made between the allegorical mystical, and tropological moral, styles of interpretation
(Mitchell:) vision has played the role of the sovereign sense since God looked at his own creation and saw it was good, or perhaps even earlier when he began the act of creation with the division of light from the darkness.
...................................
(Corbin)
Platonic archetypes in terms of Zoroastrian angelology
psalms and invocations to the beings of light
the celestial physics, which limits the number of Intelligences
victoriality
Sovereignty of Light, heralded by Zarathustra زرتشت
(arch)angelic vectors
to grasp the notion of ishraq (eshragh اشراق), the structure of the world that it governs, and the form of spirituality that it determines.
ishragh is at the same time both the ‘illumination’ and the ‘reflection’ (zuhur ظهور) of being
appearance = unveiling
Thus, just as in the sensibsensible world the term signifies the splendor of the morning, the first radiance of the star, in the intelligible Heaven of the soul it signifies the epiphanic moment of knowledge.
the Presence of the philosopher at the mutational appearance of the intelligible Lights
“estrangement from their bodies” was for them a philosophical question
(for hayula proj.:)
primordial Flame which is their source, and which Sohrevardi claims to have seen in a vision that revealed to him the authentic ‘Oriental source’. This is the ‘Light of Glory’ that the Avesta names as the Xvarnah (khurrah in Persian, or in the Parsi form fan, farrah فره). Its function is primordial in Mazdean (مزدایی) cosmology and anthropology. It is the effulgent majesty of the beings of light, and it is also the energy which conjoins the being of each being, its vital Fire, its ‘personal angel’ and its destiny...
... the ‘negative’ intell[...]
(679)[...notes/sohrevardi notes.txt]%82.9[...]ork on a concept, on a percept, on an affect, or on...
(Deleuze's) real = virtual + actual
•actual: exists; a thing, event, concept
•virtual: potential to exist or to pass, all that cannot presently be thought --> *most materiality is virtual*
wood grain (longitudinal arrangement of wood fibers) that guides the artisan to invent --> “thought's powerlessness at the heart of wood” (Marks)
(what is thought's powerlessness at the heart of digital new media?)
calligraphy --(interface)--> Qur'an --(interface)--> the divine
(Gregory Bateson:) information = "the difference that makes a difference”
(@Anouk)
“in Islamic art and new media art, we have two triadic models in which the infinite is mediated to perception by some kind of information.”
worship !~/=>? transcendence
(Who can say what people are really experiencing when, in the course of worship, they gaze at a dome, kneel on a carpet, or let an allegorical painting dazzle their senses? -Marks)
(Deleuze and Guattari acknowledge that) “every body of thought has its own plane of immanence, an unthought against which it struggles to give rise to new concepts”, still, they dismiss Chinese, Hindu, Jewish, and Islamic “philosophy” as prephilosophical(!)
intellectual struggle ~= jahd جهد, ejtehad اجتهاد (Averroes) ==> to bring new concepts into the world
yes, Islam assumes an epistemological endpoint, yet this endpoint is never achieved and inspires endless intellectual struggle (Sufi mystics, تفکر اسماعیلی Isma'ili thought) --> engaging with the *divine plane of immanence* {perceptual and contemplative venture into the infinite}
mediation between the divine and the world ~=> a certain manner of unfolding (--> for Sohrevardi: emanation--in terms of a philosophy of light --> universe is a cascade of unfoldings [veil?])
-Farabi: God contained the forms or models of things ==> the spirits of the spheres, active reason, soul, form, and matter
-Avicenna: all existence is contingent; God = 'the uncaused’
(Avicenna's conception of) the nonentity (or antimatter) as the virtual double of every existent ~= (Deleuze and Guattari's) concepts of the virtual and the actual
(Avicenna:) God ==> existence/nonexistence
(Deleuze:) existence <==> nonexistence; (mirror each other?)
virtual (حق hagh ~ truth) <--> actual (حقیقت haghighat ~ reality)
hierarchy of nonexistent things
not everything is cognitive, sometimes it is sensuous material to be experienced
(@Seba, flows of information that “demand” cognitive attention)
-what interfaces Zaher ظاهر and Baten باطن?
{plane of immanence, plane of infinite information, (gender neutral) pregnancy, ventral} Baten <--> Zaher [...]
(680)[...notes/sohrevardi notes.txt]%83.3[...]the virtual protected by a fold
فنا fana: an stimulating awareness of the nonexistent side of every existent ~->? (Deleuzian) creativity; [...the schizo/darvish/ درویش (creative processes)]
(Rumi as a child sees people in their house, grinding mill talking to him, his mill speaking with him; condition of schizophrenogenic hearing --> gheib غیب, alame gheib عالم غیب)
yes yes, in transcendentalism universe suffers in a state of nonreality (or illusion) --> sublimely inventive cosmologies
the current information culture with its lame digital infinity (reiterating paths of vast networks and archives with terrible, clicked, controlling sameness, and only quantitatively new) ==> “dividuals”
ابن عربی Ibn Arabi's locus of divine: pulsation: movement towards God and away from Him
*transcendence is a symptom of immanence, and not the other way around (Marks)
(El Khachhab:) transcendence is not in the world nor out of it. It simply has no location. It functions as an energy, coextensive of matter and does not belong to a separate stratum.
[logical death]
(@Seba) “logical depth”: the amount of (useful) labor enfolded in a message. (Charles Bennett) --> forgotten but constitutive history of *contemporary information culture*
([aspects of] ‘enfoldment’ instead of ‘narrative’ @Seba)
(relying on the thoughts and calculations of many thinkers:) ‘deeply enfolded’ instead of ‘complexity’ (~=? ‘the obscured social world’ @Seba)
.finding the direction of Mecca in a complex network of signifiers --> the local value of the work of science or narratology / Islamic culture of astrological experimentation ----> logical depth and enfoldedness index Baten باطن
-(living in a time of animosity,) is Seba wanting to democratize Baten?
descriptive encounters with objects
narrative encounters with objects
--> unfold what is enfolded (and enfold what is unfolded?)
how to commit to (history's) complexity's *dissipation*? and not to discover roots?
my work (now i have the feeling that) a little bit includes working on this bulldozed sites of difference/similarity between Islamic and European cultures
-I behave as if there is (a historical) continuity =/= the idea that things get lost tragically (Benjaminian?)
-we do not know what is lost
**chaotic loss --> to process through a host of errors and phantasms
what is the carrier bag theory of infinite?
عجایب --> (ajayeb's) inexplicable historical objects that suddenly turn up and refuse to be accounted for “fossils” (--> rupture =/= fold: history is deeply enfolded)
[which histories objects of ajayeb enfold and unfold?]
the origin is always complex
(how to) invert the judgment of value that informs us
[...]
(681)[...notes/sohrevardi notes.txt]%83.4[...]ital squabble between scince and humanism and to show their higher unity. and they spoke--individually, authoratively, joined in debate by the power of editors and panel moderators--in the rhetoric to which we have his version of the history of science adopted, so that the legitimate lineage could be established.”
logic of __[domination, determinism, , ,] embeded in (fashioning) the tool of __[word, , ,]
red-baiting: those who oppose the truth of a selfish world are self-deceiving MArxists
setting the original terms of discourse <-- dont't!
rhetorical inheritance (<-- my research)
somatize our oppression. @Hoda
“what we must begin to give voice to as scientists and feminists is that there is no such thing, or place, as underneath it all.” (Leigh Star)
(@apass) locus for research: us who speak to each other is the changing, moving, complex web of our interactions, in light of the language, power structures, natural environments (internal and external), and beliefs that weave it in time
@Marialena, (strategies emerging from/for) ...feminists to begin with the heritage of names in a patriarchal voice
Museum of Comparative Zoology
* facts are theory laden --> theories are value laden --> values are history laden *
•animal model research is full of illogical shoddy evidence and special pleading (Lila Leibowitz & Ruth Bleier)
•relations of aggression and gender (Freda Salzman)
•similarities in sociobiology and biosociology (Marian Lowe & Ruth Habbard)
•lateralization in neurophysiology (Leigh Star)
•medicalization of moral-political issues through transsexual surgery (Janice Raymond)
•**everything is a cultural institution** (animal studies applied to humans, science is a cultural institution)
•upright stance and times of divergence between ape and hominid lines have been arenas of mortal combat in evolutionary theory more than once
how science becomes official
“evidence becomes a hero of mine”
the heavy hero's burden of telling the hard truth --> a story sold well in iran's intellectualism
(i have become interested instead in extended bibliographies, *to see our alternatives*)
خیس خیس
language plays a major role in generating reality --> what plays major role in generating reality and legitimator of new realities in iran?
research question of storytelling:
***what are the rules of interpretation that make any story unequivocally readable?
(Haraway shows) the epistemological and political problems of humanism and realism latent (or patent) in feminism
two things i am teaching myself (since 3 or 4 years):
1- how t[...]
(682)[...notes/sohrevardi notes.txt]%84.3[...]y was marked by) “death of god” = man after the era of catastrophe : the age of World War I, the rise of Nazism, Stalinism, World War II, and the immediate postwar period
(philosophical and political) centrality of man = a conception dating to Descartes and proceeding through the tradition of natural law, the Enlightenment, the French Revolution, and nineteenth-century liberalism and Marxism
rejection of central premises of post-Enlightenment, liberal, and socialist European thought
(how?) approach anew the codes addressing human life and significance
new nonhumanist atheism came to be expressed at different times in existentialist, hyper-ethical, or cynical terms, in nondoctrinaire socialist, reactionary, ultramodernist, or even downright antipolitical principles
(shift away from classical atheism and humanism <==) three movements:
1. an *atheism that would not be humanist* : an atheism mistrustful of secular دنيوى, egalitarian تساوى, and transformative commitments
2. a *negative philosophical anthropology*
3. *critiques of humanism*
(1)
(traditionally) atheism = secularism + humanism
absence of god in 19th century thinkers Feuerbach, Comte, Marx, Proudhon:
--> possibility of a good life and proper society
•Feuerbach's anthropotheism: “god = projection of human nature onto the heavens,” nothing more than man's representation of his own essence --> the task of the modern era was the realization and humanization of god : (transformation and dissolution of) theology --into--> anthropology
•Comte: positivist project for science and knowledge --> religion of humanity, explicitly religious atheism
•Proudhon: humanisme
{liberalism: humanism, and idealism had become moral and political expectations of the secular education projects}--> [*]humanism: what could reach, reveal, and cultivate the *proper and ethical* humanum of man ==> [*]man: irreducible, perfectible bearer and guarantor of dignity, equality, and freedom
Levinas's ‘an atheism that is not humanist’: the exaltation of an obedience and a faithfulness that are not obedience or faithfulness to anyone
opening up an apocalyptic imagination
destroying the cultural optimism that had marked the turn of the twentieth century
ground for ethics, knowledge, and hope
(Kojeve, Bataille, reconceiving) atheism: a way out of any and all ideological systems
theological questions + mistrust of political hopes
to replace god with a political messianism, nation or state,
“disenchantment of the world = death knell for man” (?)
nonhumanist atheism: determined opposition to foundational concepts of man, knowledge, and truth (=/= critically rethinking problems of anthropotheism, of transcendence, of finitude)
crit[...]
(683)[...notes/sohrevardi notes.txt]%84.6[...]he world = death knell for man” (?)
nonhumanist atheism: determined opposition to foundational concepts of man, knowledge, and truth (=/= critically rethinking problems of anthropotheism, of transcendence, of finitude)
critique of idealism = critique of transcendence
1920s: atheist humanism = idealist arguments about the capacity of the human mind (to transcend and objectively pattern the things that compose the world around it)
might and violence of ideologies relied on definitions of humanity (that made this violence not only plausible and rational, but almost necessary --> communism and colonialism)
Sartre's postwar minimal humanist commitment --> “existentialism = humanism”
-call or claim to failure of foundations and of man's status in the universe ultimately called up a new ethical command --> call for man to decide and to commit politically (--> atheism + political humanisms + old metaphysical commitment)
/>
atheist political theology
Kojeve, Bataille, Sartre, Koyre, Heidegger, Adorno
mysticism of progress, self-perfection, and history
their anti-utopian and antiprogressivist claims and that found expression in: Blanchot (The Most High), Bataille (Summa Atheologica), Camus (The Myth of Sisyphus), Beckett (Endgame)
figuration of finitude
critique of dreams of transparency
replace transcendence with excess or escape (<-- mystical background...)
=/= un-self-conscious humanist mysticism
secular interwar Europe's raising the human subject to all-powerful status ==> techno-scientific apocalypse --> waste of hope in the self and in the rhetoric of equality and humanism
(2)
philosophical antihumanism
human in suspension and deny that it owns or controls his own specificity and particularity
--> negative theology
denial to man of positive knowledge of divine nature
e
withdrawal from the possibility of first defining what is specifically human
=/= world deemed anthropocentric and subjectivist
•*reformulates the question of man, locating him in conceptual systems led by notions, such as Being, reality, society, or language* (--> to define him “negatively”)
•problematization of human subjectivity
--> modern determinations of “the human”
(Diderot in Encyclopedie:) “man: a sensing, reflecting, thinking being, which freely traverses the surface of the earth, which appears at the head of all other animals over which it reigns, which lives in society, which has invented the sciences and the arts, which has its own notions of good and evil, which gives itself masters, which makes its own laws, etc.”
•anthropocentrism of modern thought (Diderot --> “why do we not introduce man into our work the way he is placed in the universe? why do we not make him a common center?”)
•(18th and 19th cent[...]
(685)[...notes/sohrevardi notes.txt]%84.6[...]stems independent of his individual will
•in history: he is constructed and operates within cultural, religious, and philosophical limits imposed on him
•
[and] these systems are not consequences of man's creative activity, desire, or will
they are domains in which he finds himself
}--> *the human in man comes to mean less and less* ==> *we can only know what his approach to others (and other things) can reveal*
emergence of the new nonhumanist atheism + the negative philosophical anthropology --> French antihumanism's assault on:
•contemporary humanisms
•the legacies and utopian hopes of the Enlightenment
•liberal-bourgeois thinking grounded in human rights and individual autonomy
•Marxist humanism with its critique of liberalism and its expectations of a superior
humanity
•(human perfection & social harmony)
(Geroulanos's account of primary constellations of) humanism:
•christian humanism
•Renaissance educational humanism (founded on a return to ancient Greek models)
•Humboldt's reconceptualization of Renaissance humanism (in 19th century Germany)
•Enlightenment humanism (from Montesquieu through Rousseau and Condorcet)
•19th century liberal humanism (frequently based on natural law, autonomy over one's own body and mind, and human rights)
•socialist humanisms (with its commitment to contractarian social theory)
Encyclopedie's attack on theological knowledge
19th century construction of modern humanism (sociopolitical goals of a “human nature”) --> left-leaning, often democratic, (but certainly) utopian sociopolitical mentality
[*]ideology: a thinking that does not critique, nor even think its provenance from and proper relation to reality --Nancy--> humanism = the machine par excellence through which a community produces meaning for itself, “the system that produces meaning” ==> “we” (community's raison d'etre)
--> [humanism is] arbitrary, auto-productive, and all but tautological
{every political/philosophical movement:
1. rejected bourgeois humanism as insufficient, egotistical, and corrupt
2. claimed for itself a privileged access to the dignity of man
}--Geroulanos--> structure of a *rejection of mainstream thought and policy* for not taking into account (and hence devaluing) the goals of one's anthropo-theologico-political commitment
wreckage of WWII ==> man could not find meaning either in faith or in his own knowledge and construction of the world
_...dive into the depths of human solitude and suffering
(like existentialism and the Western Marxist tradition,) human rights came to operate as a “humanism from below” =/= generic and top-down humanisms (~ monopoly of violence that states held over their individ[...]
(686)[...notes/sohrevardi notes.txt]%84.8[...]istentialism and the Western Marxist tradition,) human rights came to operate as a “humanism from below” =/= generic and top-down humanisms (~ monopoly of violence that states held over their individual subjects)
(Geroulanos not arguing that antihumanism was the driving force or the secret heart of intellectual movements and philosophies, nor claiming that it was a single movement, concept, idea, or trend; rather) antihumanism is what emerged from, shaped, and configured a major matrix of concerns
problem with secular humanist utopias --> forging of a ‘new man’ through the mobilization of a specific a priori definition of man required (both):
•man's divinization خداسازى
•man's purge پاکسازى
essentialist definitions of man ==> biologistic, scientistic, political, religious, moralist projects ==>
•lay claim on universality
•prioritize themselves over any such universality
ideologies continue to disguise a *politics of the will* as a universalism
antihumanism = antiredemptive, antimoralist, antimessianist worldview
+ proliferation of tropes --> dooming contemporary man to an existence without meaning or future:
•last man (Nietzsche, Camus, Blanchot)
•death of Man (Malraux, Kojeve, Blanchot, Foucault)
•devirilization of man (Kojeve, Bataille, Queneau)
•terror (Marlaux, Bataille, Kojeve, Merleau-Ponty)
•
Kojeve and Jean Wahl --> antifoundational realism --> new anthropology
antihumanism
a precondition of thought
a fluid matrix of ideas
a philosophical attitude
...................................
Malraux's (literary-metaphysical pursuits [echoes Nietzsche + intellectual Left]) heritage to us (to artists): the alternative to bourgeois individualism [can be achieved] through commitment to a justice based on a quasi-Marxist notion of human dignity --> the *uprooted, cultured, and powerless individual* who struggled against the nation-driven, science-executed destruction wrought by (arid and morally bankrupt) modern warfare [---> go to forensic architecture, apass] --> (the idea that death of man can be averted through) ***a recognition of the heroism of the resistance*** + turn to human creativity
how i have used a non-western voice (“i am from outside the west”) to provide for myself an escape from political categorization + claiming the knowledge of an insider and enjoying the analytical clarity of distance --> i make claims both *expertise in* and cool-headed *distance from* the essence of europe
(technique of) epistolary exchange
(to think of Kantian cosmopolitanism a) a genuine model for commitment =/= outdated illusion
...................................
research method (a heritage of surrealism:) exquisite corpse technique[...]
(687)[...notes/sohrevardi notes.txt]%84.9[...]he *uprooted, cultured, and powerless individual* who struggled against the nation-driven, science-executed destruction wrought by (arid and morally bankrupt) modern warfare [---> go to forensic architecture, apass] --> (the idea that death of man can be averted through) ***a recognition of the heroism of the resistance*** + turn to human creativity
how i have used a non-western voice (“i am from outside the west”) to provide for myself an escape from political categorization + claiming the knowledge of an insider and enjoying the analytical clarity of distance --> i make claims both *expertise in* and cool-headed *distance from* the essence of europe
(technique of) epistolary exchange
(to think of Kantian cosmopolitanism a) a genuine model for commitment =/= outdated illusion
...................................
research method (a heritage of surrealism:) exquisite corpse technique --> (unpredictable and) innocent inventiveness
...................................
for Sohrevardi and Avicenna: nature = chah چاه shahr gheyravan (material of nature/world: ghir قیر) --> zolmatkade ظلمت کده
#comparative reading of stranded
ghorbat gharbia --> Crusoe
•daryaye sabz دریای سبز (green sea) = donyaye mahsusat دنیای محسوسات (phenomenological world)
•دایه daye = nafse nabati (vegetal self)- khahar sister = alame made عالم ماده (hayula هیولا) --> (you should) wrap it in azab عذاب
•woman = shahvani شهوانی carnal, pas-mandani پسماندنی (the one who stays, Lot's wife leaving the catastrophic city ~= mashmul-e azab مشمول عذاب) =/= salek سالک wonderer==> ba shahvat nemitavan soluk kard =/= queer mysticism
•maghak مغاک ghaar chah قعر چاه (where abe hayat is آب حیات =/= abe heyvan آب حیوان) = riazat ریاضت
from the spiritual point of view we are always at the bottom of the pit
rigid bodies
http://download.autodesk.com/global/docs/maya2014/en_us/index.html?=contextId=BULLETNODES
A rigid body is a polygonal or NURBS surface converted to an unyielding shape. Unlike conventional surfaces, rigid bodies collide rather than pass through each other during animation. To animate rigid body motion, you use fields, keys, expressions, rigid body constraints, or collisions with particles.
Maya has two kinds of rigid bodies--active and passive. An active rigid body reacts to dynamics--fields, collisions, and springs--not to keys. A passive rigid body can have active rigid bodies collide with it. You can key its Translate and Rotate attributes, but dynamics have no effect on it.
notes on The Rigid Bodies / (metaphysics of 3D)
the simulacrum / ideal / image --[...]
(688)[...notes/sohrevardi notes.txt]%85[...]ttom of the pit
rigid bodies
http://download.autodesk.com/global/docs/maya2014/en_us/index.html?=contextId=BULLETNODES
A rigid body is a polygonal or NURBS surface converted to an unyielding shape. Unlike conventional surfaces, rigid bodies collide rather than pass through each other during animation. To animate rigid body motion, you use fields, keys, expressions, rigid body constraints, or collisions with particles.
Maya has two kinds of rigid bodies--active and passive. An active rigid body reacts to dynamics--fields, collisions, and springs--not to keys. A passive rigid body can have active rigid bodies collide with it. You can key its Translate and Rotate attributes, but dynamics have no effect on it.
notes on The Rigid Bodies / (metaphysics of 3D)
the simulacrum / ideal / image --> Plato
mystic geometry --> Pythagoras (--> mathematization of the real, real ‘is’ math)
}--> what does it mean to perform 3D for these two thinkers?
fire simulation in Maya <--> cotton touching fire in Islamic philosophy
(<)> -->{
() manifest image --> shader/topology/raytracing
<> underlying (scientific?) image --> C++ / physics engine / object oriented programming
the mode of production in current 3D-biz creates a sort of cultural collateral or collateral culture (term by Lazzarato). 3D practices are arising as series of activities, not recognized as “work,” rather involved in defining and fixing artistic/cultural standards, tastes, norms, and strategically public opinion.
“is this real or fake?” (you have to click)
--> when the productive mediation is smashed to pieces and replaced by this question.
either it is ‘made’ or ‘real’
[structural imposibility, a double bind, ...]
}--> the image-warrior who violently asks us to choose between the visible and the invisible
( <-)--?--(-> )
...................................
the notion of “general purpose toolkit”
synthesis, patches,
environment --> media
interface --> physical
dataflow programming, rapid prototyping, indeterministic machine paradigms,
one-dimensional array of values
telemetry (duri-sanj دوری سنج)
...................................
an evangelist builds a monument
softimage monument
virtual?
movement and stillness in houdini?
who the 3d software, as an ontological device to recreate and study and understand being, is devided or made-up? the presebce of the notion of movement in it and essence. what is movement and apparition?
[we can have a workshop that teaches houdini just through movement. or a non-movement approuch to 3D making.]
nonrepresentational maya
epistemology and cognitive approuch to space and m[...]
(689)[...notes/notes on evangelist.txt]%85[...]/>
“matter refers to the materiality/materialization of phenomena” (Barad)
-let's look at my 3D-related practices again and investigate their ontological implications and rework how matter is defined, [matter, force, interdependency, appearance,,, phenomena, meaning,] Delanda-[intensification, articulation, flow-of,]
...................................
#Femke workshop: on rigging and skinning, writing stories cultivating creation and creatures before their enrollment in George Lucas film, speculating on the inorganic skeletal animacies
...................................
(Brey > Ihde:) [technology:] a special class of artifacts (for example telescopes, probes, hearing aids, etc) that are capable of engaging in ‘symbiotic’ relationships with the human body. [...] means through which the environment is experienced and acted on.
essential ambiguity of technology / of material human-technology relations
hermeneutic fluency (and the special enigma) of the connection between text and world
*bird's-eye=?/!~navigational~/?=.'<-phenomenological
[...in front of the open (blank) page (of the book) (we teach children to take the) position of the industrialist, the urban planner, or the Cartesian philosopher --> outside the page is outside and inside the page is inside ]@Eunkyung's scriptural enterprise --> Derridean proper space of writing
-the panopticon as observing instrument for human sciences is embeded in the page of the book we open. part of this tradition =/= first person shooter
(Ihde on) game-bodies: (on multistability -->) ‘modes of navigation’ [macro phenomenological conditions, modeling observational possibilities, ]:
[1]- third person (pretended) overhead view looking down a map-like world and plotting your course, one says “I go to X.” he calls it “the reading position” (usually a western navigator) --> using instrumental mediations to translate this (overhead) position, star patterns are with the north star
[2]- first person shooter, take your body as stable position, one says: “X is coming to me.” (usually a south pacific navigator) --> reading phenomena as instruments, dynamic motion of star patterns are without the north star
[3]-
every major culture/civilization watches the *movements of heaven*
technologies of temporality, lunar calendars (mostly migratory or non-agricultural people who were into smaller cycles) and solar calendars (people who were into lager cycles), knowledge of repeated patterns of environmental phenomena
from stonehenge [= stabilizer of perception, #stone telling the movement of heavens;] to chip (, devices to record cycles) --> the technoscience has changed (phenomenologically merely) in scale
[*] science is always science-mediated-through-instrument [--> regarding ajayeb: #model is the principal instrument of (modern[...]
(690)[...notes/notes on evangelist.txt]%85.2[...]ays “I go to X.” he calls it “the reading position” (usually a western navigator) --> using instrumental mediations to translate this (overhead) position, star patterns are with the north star
[2]- first person shooter, take your body as stable position, one says: “X is coming to me.” (usually a south pacific navigator) --> reading phenomena as instruments, dynamic motion of star patterns are without the north star
[3]-
every major culture/civilization watches the *movements of heaven*
technologies of temporality, lunar calendars (mostly migratory or non-agricultural people who were into smaller cycles) and solar calendars (people who were into lager cycles), knowledge of repeated patterns of environmental phenomena
from stonehenge [= stabilizer of perception, #stone telling the movement of heavens;] to chip (, devices to record cycles) --> the technoscience has changed (phenomenologically merely) in scale
[*] science is always science-mediated-through-instrument [--> regarding ajayeb: #model is the principal instrument of (modern) science.]---> am I in which model-shift? (how? and why?):
•idealized models [~-> my “art"] (<--)to--> heuristic models [~-> my lectures] ?
•computational models [~-> my CG period] (<--)to--> phenomenological models [~-> my ajayeb] ?
•fantasy models [~-> my ?] (<--)to--> theoretical models ?
•representational models [~= my images?] (<--)to--> epistemological models ?
[*]
...................................
like the blind man's cane or probe, means through which the environment is perceived and acted on, how is the 3D computer simulations an embodiment relation? what are the (dis)embodied habituations of the hacker? ==> philosophy of action : how 3D work as an (dis)embodied artifact change our relation to the world? or, which world is experienced as perceived through embodied artifact of the 3D?
•representations of the location
•question of orientation
--> epistemological studies of scientific instrumentation
(Feenberg, passivity missing in Ihde)
(my own interest in shyness and the) passive dimensions of body--lived experience of being the object of action***
Feenberg (reflecting on medical situations forward:) we live our body not only as actors in the world, but also as beings who invite action on our bodies by others
dependent body --> highly technologized experience
instrumentalized status of modernism, in which the ‘dependent body’ belongs to childhood
purified “humans” : the subject distinguished from its instrumentalities
sex: construction of the dependent subjectivized bodies
(Sartre & Merleau-Ponty:) person becomes a thing in the world of the other
lived-body =/= body [--> also the concern of Irigaray and Butler]
(this is Husserl's Körper and Leib)
~ machine-infused[...]
(691)[...notes/notes on evangelist.txt]%85.2[...] of the dependent subjectivized bodies
(Sartre & Merleau-Ponty:) person becomes a thing in the world of the other
lived-body =/= body [--> also the concern of Irigaray and Butler]
(this is Husserl's Körper and Leib)
~ machine-infused neuro-physical body
◦kinaesthetic sensations
◦presentational sensations
◦“internal” perception
◦“subject” -body
◦organ of perception / organ of action /
--> (identity of the ego -->) the (existentialist visualist and strange) idea of: “I am my body"--body in terms of “I can” ==> self-movement
(intra-action =/= that sensations are freestanding complexes and internally differentiated entities that can be identified and studied “before” the action)
*perception (is an act:) “animating” the data of sensation (?)
the extended body signifies itself through [=/= acts through] the technical mediation
the impersonal and atomizing (commonplace) associations with the notion of disembodiment --> the idea that in online involvement relations are abridged and trivialized, that there is a lack of commitment and risk, and moral engagement is impossible, and so on.
*what would be a situated account of the (lived-)body in CG?
“the ringing of the cell phone that embarrasses us in the middle of a lecture” --> extended body
plasticity and polymorphism of our bodies (online) [Ihde]
programmers working in other programmers’ works (--not imaginative engagement with the other, rather) --through--> interfaces and folds in interpretation {tutorial voices, screen videos, scripts, help files, layers of codes and tools on each other, nested folders on one's own computer, named categories by oneself, horde of text files and renders, etc}--> these are (en-/de-)crypting extended bodies constructed of language
subjectively constructed phenomenon of the communed fold interpreted : the 3D computer programm
(=/= romantic refusal of all mediation)
-what is the nature of the technology involved in CG?
•what is the source of the somatic sense of place, if not the body (since Greeks) and animality (since Deleuze + Guattari), in the case of CG? --?-->{the way a good farmer will pick up soil and feel the dirt in his hands}
(Greek word) ‘soma’ refers to a corpse (in Homer,) not a living body (--> #lived-body)
Neither the living body as an entity nor the Mind as an entity had a name.
for Aristotle, ‘thinking’ part of the soul, had an existence from any connection to the body.
“to experience the world is the very nature of body inside out.” (Christian Hubert > John Schumacher)
a community whose members are aware of each others’ passive presence is different forms
(active =/= present)
these are issues of social subject in a technically mediated world
[...]
(692)[...notes/notes on evangelist.txt]%85.3[...]n (?)
the extended body signifies itself through [=/= acts through] the technical mediation
the impersonal and atomizing (commonplace) associations with the notion of disembodiment --> the idea that in online involvement relations are abridged and trivialized, that there is a lack of commitment and risk, and moral engagement is impossible, and so on.
*what would be a situated account of the (lived-)body in CG?
“the ringing of the cell phone that embarrasses us in the middle of a lecture” --> extended body
plasticity and polymorphism of our bodies (online) [Ihde]
programmers working in other programmers’ works (--not imaginative engagement with the other, rather) --through--> interfaces and folds in interpretation {tutorial voices, screen videos, scripts, help files, layers of codes and tools on each other, nested folders on one's own computer, named categories by oneself, horde of text files and renders, etc}--> these are (en-/de-)crypting extended bodies constructed of language
subjectively constructed phenomenon of the communed fold interpreted : the 3D computer programm
(=/= romantic refusal of all mediation)
-what is the nature of the technology involved in CG?
•what is the source of the somatic sense of place, if not the body (since Greeks) and animality (since Deleuze + Guattari), in the case of CG? --?-->{the way a good farmer will pick up soil and feel the dirt in his hands}
(Greek word) ‘soma’ refers to a corpse (in Homer,) not a living body (--> #lived-body)
Neither the living body as an entity nor the Mind as an entity had a name.
for Aristotle, ‘thinking’ part of the soul, had an existence from any connection to the body.
“to experience the world is the very nature of body inside out.” (Christian Hubert > John Schumacher)
a community whose members are aware of each others’ passive presence is different forms
(active =/= present)
these are issues of social subject in a technically mediated world
to look at CG embodiment relations:
•fold (Ihde)
•skill (Merleau-Ponty)
•theory of affordance (Gibson)
•intra-action (Barad)
•detour (Latour)
(Merleau-Ponty's) ‘body schema’ : space of the body = 'space of situation,’ orientation towards possible (not only existing) tasks ==> aspects of the external/virtual world
body understood in terms of their ability to enter into one's projects =/= spatial location
[what is the body schema of the hacker in CG? (an external world where there is no near or far.) what is experienced as their Gestalt? which grasp is automatically localized? what are their phantom limbs? ==> body immediately known to self]
(body as the) system of possible actions, a virtual body with its phenomenal “place” defined by i[...]
(693)[...notes/notes on evangelist.txt]%85.3[...]body (since Greeks) and animality (since Deleuze + Guattari), in the case of CG? --?-->{the way a good farmer will pick up soil and feel the dirt in his hands}
(Greek word) ‘soma’ refers to a corpse (in Homer,) not a living body (--> #lived-body)
Neither the living body as an entity nor the Mind as an entity had a name.
for Aristotle, ‘thinking’ part of the soul, had an existence from any connection to the body.
“to experience the world is the very nature of body inside out.” (Christian Hubert > John Schumacher)
a community whose members are aware of each others’ passive presence is different forms
(active =/= present)
these are issues of social subject in a technically mediated world
to look at CG embodiment relations:
•fold (Ihde)
•skill (Merleau-Ponty)
•theory of affordance (Gibson)
•intra-action (Barad)
•detour (Latour)
(Merleau-Ponty's) ‘body schema’ : space of the body = 'space of situation,’ orientation towards possible (not only existing) tasks ==> aspects of the external/virtual world
body understood in terms of their ability to enter into one's projects =/= spatial location
[what is the body schema of the hacker in CG? (an external world where there is no near or far.) what is experienced as their Gestalt? which grasp is automatically localized? what are their phantom limbs? ==> body immediately known to self]
(body as the) system of possible actions, a virtual body with its phenomenal “place” defined by its task and situation. “My body is wherever there is something to be done.”
kinaestheses, proprioception,
...................................
what ‘play’ does to ‘ego’?
...................................
([is for Lilia (? like Wittgenstein) all ‘certainties'] grounded in the) certainty of the body
{pain <--> certainty}--> trauma + memory
...................................
(Christian Hubert > ) Rudofsky “unfashionable human body” (#veil)
Thomas Friedman “The Golden Straitjacket”
•political-economic garment of globalization era --> Straitjacket
(Cold War era:)
•Mao --> suit
•Nehru --> jacket
•Russian --> fur
•
•Islam --> hejab
(Tasavof-->{for which the body does not remain concrete and material, and soul is ambiguous and polymorphic}, Pythagorean:) veli: soul can clothe itself in different bodies =/= (Aristotle:) soul is the form of a particular living body { soul = organization of the body }--> “..there seems to be no case in which the soul can act or be acted on without involving the body” =/= (Descartes:) soul = enlightened machine (~=? proper organization of the brain)
***The body is a special image --> body image
body, the priveleged image, the world of consiousness (through s[...]
(697)[...notes/notes on evangelist.txt]%85.4[...]ediated world
to look at CG embodiment relations:
•fold (Ihde)
•skill (Merleau-Ponty)
•theory of affordance (Gibson)
•intra-action (Barad)
•detour (Latour)
(Merleau-Ponty's) ‘body schema’ : space of the body = 'space of situation,’ orientation towards possible (not only existing) tasks ==> aspects of the external/virtual world
body understood in terms of their ability to enter into one's projects =/= spatial location
[what is the body schema of the hacker in CG? (an external world where there is no near or far.) what is experienced as their Gestalt? which grasp is automatically localized? what are their phantom limbs? ==> body immediately known to self]
(body as the) system of possible actions, a virtual body with its phenomenal “place” defined by its task and situation. “My body is wherever there is something to be done.”
kinaestheses, proprioception,
>
what ‘play’ does to ‘ego’?
...................................
([is for Lilia (? like Wittgenstein) all ‘certainties'] grounded in the) certainty of the body
{pain <--> certainty}--> trauma + memory
...................................
(Christian Hubert > ) Rudofsky “unfashionable human body” (#veil)
Thomas Friedman “The Golden Straitjacket”
•political-economic garment of globalization era --> Straitjacket
(Cold War era:)
•Mao --> suit
•Nehru --> jacket
•Russian --> fur
•
•Islam --> hejab
(Tasavof-->{for which the body does not remain concrete and material, and soul is ambiguous and polymorphic}, Pythagorean:) veli: soul can clothe itself in different bodies =/= (Aristotle:) soul is the form of a particular living body { soul = organization of the body }--> “..there seems to be no case in which the soul can act or be acted on without involving the body” =/= (Descartes:) soul = enlightened machine (~=? proper organization of the brain)
***The body is a special image --> body image
body, the priveleged image, the world of consiousness (through self-reference), the brain's primary frame of reference [-constructed with libidinal intensity? --> a map of narcissistic investment] (=/= body without organs)
•condition of the subject's access to spatiality (of the [numero-computationally?] built environment)
•anatomy is always “imaginary anatomy”
•the (body-)ego is a formation of body image through primary narcissim (in terms of Oedipus complex)
•body image also incorporate external objects (implements and instruments --> intimate, vital, even libidinally cathected parts of the body) ~--> the “detachable” parts of the body: urine, faeces, saliva, sperm, blood, vomit, hair, nails, skin--all retain something of the cathexis and value of a body
-fo[...]
(698)[...notes/notes on evangelist.txt]%85.4[...]my is always “imaginary anatomy”
•the (body-)ego is a formation of body image through primary narcissim (in terms of Oedipus complex)
•body image also incorporate external objects (implements and instruments --> intimate, vital, even libidinally cathected parts of the body) ~--> the “detachable” parts of the body: urine, faeces, saliva, sperm, blood, vomit, hair, nails, skin--all retain something of the cathexis and value of a body
-for Bergson: an image that one know from within by affections, rather than from without by perceptions: body }==> “my body” is the center of actions ==births==> representation
-for Whitehead: “self-knowledge of our bodily event” ==> (organic) conception of nature
-masculinity: body subordinate to the mind ~=>{ body: site for feminist critique
-for contemporary feminism (Grosz): body is neither a biological nor a sociological category, but rather a point of overlap between physical, symbolic, and material conditions
the ideological representations of a “real” precultural body
[--> idealized in terms of abstract geometry, rendered primal in primates,,,]
“The theory of the body is already a theory of perception.” Merleau-Ponty
(in his studies on body, Christian Hubert quotes John Schumacher quoting) James Gibson: “The optical information to specify the self, including the head, body, arms, and hands, accompanies the optical information to specify the environment. The two sources of information coexist. The one could not exist without the other. When a man sees the world, he sees his nose at the same time; or rather, the world and his nose are both specified and his awareness can shift....The supposedly separate realms of the subjective and objective are actually only poles of attention.” (The Ecological Approach to Visual Perception)
sensuality is co-making
rituals and technologies are links between bodies and societies
(social) techniques for the inscription of locality into bodies
technology as an exteriorization of the functions of the body?
CG stands for:
•computer graphics
•computer games
•creature generator
•categorial grammar --> “==>”, “=/=”, etc
•conceptual graphs --> graph-based knowledge representation and reasoning model
•computational geometry --> geo-info-sys design
•*computational gesture* --> extracorporeal material culture
•
•(complete governance, chaotic God, commanding general, common ground, center of gravity,)
•
the well-equipped invalid (--> embodiment, Virilio)
(Foucault's radical exploration of:) body = (subject to the effects of) rhetoric of technical reason
techniques of punishment (, a “political technology”) : “an art of unbearable sensations” --to--> “an economy of suspended rights”
Deleu[...]
(700)[...notes/notes on evangelist.txt]%85.5[...]r a biological nor a sociological category, but rather a point of overlap between physical, symbolic, and material conditions
the ideological representations of a “real” precultural body
[--> idealized in terms of abstract geometry, rendered primal in primates,,,]
“The theory of the body is already a theory of perception.” Merleau-Ponty
(in his studies on body, Christian Hubert quotes John Schumacher quoting) James Gibson: “The optical information to specify the self, including the head, body, arms, and hands, accompanies the optical information to specify the environment. The two sources of information coexist. The one could not exist without the other. When a man sees the world, he sees his nose at the same time; or rather, the world and his nose are both specified and his awareness can shift....The supposedly separate realms of the subjective and objective are actually only poles of attention.” (The Ecological Approach to Visual Perception)
sensuality is co-making
rituals and technologies are links between bodies and societies
(social) techniques for the inscription of locality into bodies
technology as an exteriorization of the functions of the body?
CG stands for:
•computer graphics
•computer games
•creature generator
•categorial grammar --> “==>”, “=/=”, etc
•conceptual graphs --> graph-based knowledge representation and reasoning model
•computational geometry --> geo-info-sys design
•*computational gesture* --> extracorporeal material culture
•
•(complete governance, chaotic God, commanding general, common ground, center of gravity,)
•
the well-equipped invalid (--> embodiment, Virilio)
(Foucault's radical exploration of:) body = (subject to the effects of) rhetoric of technical reason
techniques of punishment (, a “political technology”) : “an art of unbearable sensations” --to--> “an economy of suspended rights”
Deleuze and Guattari: “We know nothing about a body until we know what it can do, in other words, what its affects are, how they can or cannot enter into composition with other affects, with the affects of another body...” (what are the affects of the CG bodies?)
-for them the “body” is a discontinuous and non-totalized series of processes, organs, flows, energies, corporeal substances and incorporeal events, intensities and durations, a surface of intensities: *pure simulacra without originals*
erotogenic zones, sexuality, Freud, auto-erotic internalization, clinamen
(the formally female cyborg / techno-monster of the Ghost in the Shell:) the (masculinist) fantasy of leaving the body behind and reconstituting it as a a technical object under human control as both a desire for perfect knowledge and total power and at the same time a[...]
(701)[...notes/notes on evangelist.txt]%85.5[...]
rituals and technologies are links between bodies and societies
(social) techniques for the inscription of locality into bodies
technology as an exteriorization of the functions of the body?
CG stands for:
•computer graphics
•computer games
•creature generator
•categorial grammar --> “==>”, “=/=”, etc
•conceptual graphs --> graph-based knowledge representation and reasoning model
•computational geometry --> geo-info-sys design
•*computational gesture* --> extracorporeal material culture
•
•(complete governance, chaotic God, commanding general, common ground, center of gravity,)
•
the well-equipped invalid (--> embodiment, Virilio)
(Foucault's radical exploration of:) body = (subject to the effects of) rhetoric of technical reason
techniques of punishment (, a “political technology”) : “an art of unbearable sensations” --to--> "an economy of suspended rights”
Deleuze and Guattari: “We know nothing about a body until we know what it can do, in other words, what its affects are, how they can or cannot enter into composition with other affects, with the affects of another body...” (what are the affects of the CG bodies?)
-for them the “body” is a discontinuous and non-totalized series of processes, organs, flows, energies, corporeal substances and incorporeal events, intensities and durations, a surface of intensities: *pure simulacra without originals*
erotogenic zones, sexuality, Freud, auto-erotic internalization, clinamen
(the formally female cyborg / techno-monster of the Ghost in the Shell:) the (masculinist) fantasy of leaving the body behind and reconstituting it as a a technical object under human control as both a desire for perfect knowledge and total power and at the same time as a way of escape... [Christian Hubert] #Haraway
•the question of the “soul” is read as the question of (certain technology of) power over bodiess
(traits of) cyborg:
1. boundary transgression
2. the recognition and re-scripting of myth
3. simulations of identity
4. coalitions of affinity
reembodiment of intelligence
Hubert > Serres: “My body (I cannot help it) is not plunged into a single, specified space. It works in Euclidean space, but it only works there. It sees in a projective space; it touches, caresses, and feels in a topological space; it suffers in another; hears and communicates in a third; and so forth, as far as one wishes to go. Euclidean space was chosen in our work-oriented cultures because it is the space of work--of the mason, the surveyor, or the architect. [...] My body lives in as many spaces as the society, the group, or the collectivity have formed: the Euclidean house, the street and its network, the open and closed garden, the [...]
(702)[...notes/notes on evangelist.txt]%85.5[...]eneral, common ground, center of gravity,)
•
the well-equipped invalid (--> embodiment, Virilio)
(Foucault's radical exploration of:) body = (subject to the effects of) rhetoric of technical reason
techniques of punishment (, a “political technology”) : “an art of unbearable sensations” --to--> “an economy of suspended rights”
Deleuze and Guattari: “We know nothing about a body until we know what it can do, in other words, what its affects are, how they can or cannot enter into composition with other affects, with the affects of another body...” (what are the affects of the CG bodies?)
-for them the “body” is a discontinuous and non-totalized series of processes, organs, flows, energies, corporeal substances and incorporeal events, intensities and durations, a surface of intensities: *pure simulacra without originals*
erotogenic zones, sexuality, Freud, auto-erotic internalization, clinamen
(the formally female cyborg / techno-monster of the Ghost in the Shell:) the (masculinist) fantasy of leaving the body behind and reconstituting it as a a technical object under human control as both a desire for perfect knowledge and total power and at the same time as a way of escape... [Christian Hubert] #Haraway
•the question of the “soul” is read as the question of (certain technology of) power over bodiess
(traits of) cyborg:
1. boundary transgression
2. the recognition and re-scripting of myth
3. simulations of identity
4. coalitions of affinity
reembodiment of intelligence
Hubert > Serres: “My body (I cannot help it) is not plunged into a single, specified space. It works in Euclidean space, but it only works there. It sees in a projective space; it touches, caresses, and feels in a topological space; it suffers in another; hears and communicates in a third; and so forth, as far as one wishes to go. Euclidean space was chosen in our work-oriented cultures because it is the space of work--of the mason, the surveyor, or the architect. [...] My body lives in as many spaces as the society, the group, or the collectivity have formed: the Euclidean house, the street and its network, the open and closed garden, the church or the enclosed spaces of the sacred, the school and its spatial varieties containing fixed points, and the complex ensemble of flow-charts, those of language, of the factory, of the family, of the political party, and so forth. Consequently my body is not plunged into one space but into the intersection or the junctions of this multiplicity.” (Hermes, pp 44-45) (@Aela)
...................................
(feminist open-source --✕-->?) I am actually coming from a masculinist closed-source culture-thing, that is to say, my background is in masculinist black-boxed concepts of being and beyond, that means i have a different rela[...]
(703)[...notes/notes on evangelist.txt]%85.6[...]s a way of escape... [Christian Hubert] #Haraway
•the question of the “soul” is read as the question of (certain technology of) power over bodiess
(traits of) cyborg:
1. boundary transgression
2. the recognition and re-scripting of myth
3. simulations of identity
4. coalitions of affinity
reembodiment of intelligence
Hubert > Serres: “My body (I cannot help it) is not plunged into a single, specified space. It works in Euclidean space, but it only works there. It sees in a projective space; it touches, caresses, and feels in a topological space; it suffers in another; hears and communicates in a third; and so forth, as far as one wishes to go. Euclidean space was chosen in our work-oriented cultures because it is the space of work--of the mason, the surveyor, or the architect. [...] My body lives in as many spaces as the society, the group, or the collectivity have formed: the Euclidean house, the street and its network, the open and closed garden, the church or the enclosed spaces of the sacred, the school and its spatial varieties containing fixed points, and the complex ensemble of flow-charts, those of language, of the factory, of the family, of the political party, and so forth. Consequently my body is not plunged into one space but into the intersection or the junctions of this multiplicity.” (Hermes, pp 44-45) (@Aela)
...................................
(feminist open-source --✕-->?) I am actually coming from a masculinist closed-source culture-thing, that is to say, my background is in masculinist black-boxed concepts of being and beyond, that means i have a different relationship with interference and parasitism
•how and when a concept becomes black-boxed? by which processes?
@Sven: what matters is the input/output, stimulus/response [--> “black-box of the beyond” (#zolmat writing)] --> transfer characteristics, data-flow, the ontology of the “internal working” : “open” exchanges inforamtion about its interactions }--> open-source is part of the tradition of anthropocene system thinking: network synthesis, system engineering, theory of the organism, evolutionary theory, thermodynamics, and world system perspective
...................................
what are the nodes of energy in interdigitalities intra-actions in human-machine relations?
***we are belonging to a set of cultures that regularly believes in the idiom of: organism =/= technology
--> this little ontological dichotomous device is doing serious worldings, making and destroying worlds
technologies of descriptive practices
technology is descriptive practice
technology: anything describable as a technology --> idiom اصطلاح
...................................
[title]
age of stone, and stories for computers
...................................
(#works[...]
(704)[...notes/notes on evangelist.txt]%85.6[...]he beyond” (#zolmat writing)] --> transfer characteristics, data-flow, the ontology of the “internal working” : “open” exchanges inforamtion about its interactions }--> open-source is part of the tradition of anthropocene system thinking: network synthesis, system engineering, theory of the organism, evolutionary theory, thermodynamics, and world system perspective
...................................
what are the nodes of energy in interdigitalities intra-actions in human-machine relations?
***we are belonging to a set of cultures that regularly believes in the idiom of: organism =/= technology
--> this little ontological dichotomous device is doing serious worldings, making and destroying worlds
technologies of descriptive practices
technology is descriptive practice
technology: anything describable as a technology --> idiom اصطلاح
...................................
[title]
age of stone, and stories for computers
...................................
(#workshop in Stuttgart 11.04.2017 with Femke http://pad.constantvzw.org/p/possiblebodies.rigging)
provisional sketch for a workshop on “Rigging,” notes and nodes
on the notion and practice of Rig in CG
(CG as in “computational gesture”)
[title]
on Rigging and skinning: stories for cultivating creation and creatures of the industrial empire.
a practice in: rhetoric of technical reasoning in inorganic skeletal animacies.
•I begin with the position that believes in the essential ambiguity of technology
•let's look at some terms and notions and the ways they are enacted, practiced, and embodied, and to practice some hermeneutic fluency in phenomenological conditions in what we call character animation
KEYWORDS: soft bodies, skin, skinnig, Rig, Rigging, unwrapping, fold, CG, animation, locomotion, kinectics, skeleton, mechanics, interface, technology,
...................................
Rigs are about:
-ways of arranging space, time and matter : like a sentence, that sticks words sequentially together in a certain way. Rig would be a way those elements are attached to one another in time and space.
[*] --> one-dimenisional skeletal Rigs are generally intereseting for my research, because of the specific sequential order that many forms of culture take. (for example, “tradition” is from that famility of Rigs, a string of things in a particular order and not another. [---> go to totem columns]. “language” is another one.)
◦what are the degrees of flexibilty, stretch and tention between the nodes in a Rig?
◦what a substitution in a string-Rig might change the ways that being is animated, and therefore change the meaning?
-that means: change the Rig, and you will change the ways space and time are arranged
-that means: thinking abo[...]
(705)[...notes/notes on evangelist.txt]%85.7[...]omous device is doing serious worldings, making and destroying worlds
technologies of descriptive practices
technology is descriptive practice
technology: anything describable as a technology --> idiom اصطلاح
...................................
[title]
age of stone, and stories for computers
...................................
(#workshop in Stuttgart 11.04.2017 with Femke http://pad.constantvzw.org/p/possiblebodies.rigging)
provisional sketch for a workshop on “Rigging,” notes and nodes
on the notion and practice of Rig in CG
(CG as in “computational gesture”)
[title]
on Rigging and skinning: stories for cultivating creation and creatures of the industrial empire.
a practice in: rhetoric of technical reasoning in inorganic skeletal animacies.
•I begin with the position that believes in the essential ambiguity of technology
◦let's look at some terms and notions and the ways they are enacted, practiced, and embodied, and to practice some hermeneutic fluency in phenomenological conditions in what we call character animation
KEYWORDS: soft bodies, skin, skinnig, Rig, Rigging, unwrapping, fold, CG, animation, locomotion, kinectics, skeleton, mechanics, interface, technology,
...................................
Rigs are about:
-ways of arranging space, time and matter : like a sentence, that sticks words sequentially together in a certain way. Rig would be a way those elements are attached to one another in time and space.
[*] --> one-dimenisional skeletal Rigs are generally intereseting for my research, because of the specific sequential order that many forms of culture take. (for example, “tradition” is from that famility of Rigs, a string of things in a particular order and not another. [---> go to totem columns]. “language” is another one.)
◦what are t are the degrees of flexibilty, stretch and tention between the nodes in a Rig?
◦what a substitution in a string-Rig might change the ways that being is animated, and therefore change the meaning?
-that means: change the Rig, and you will change the ways space and time are arranged
-that means: thinking about Rigs is like thinking about the language, or better: ontological commitments embedded in language. and since we are interested in materiality [that means: material human-technology relations], i would ask: what are the material objects that this language commits us to? to be more exact: what are the material objects that the language-Rig commits the CG-hacker to?
-ontological assumptions embeded in any “device” (English grammar, CG Rigs, architect's tools, a definition in language, etc.)
-Rigs are clever technological provisional constructions, (always) setup for a specific naturalization.
-Rigs articulate animacies, that is to say: they[...]
(707)[...notes/notes on evangelist.txt]%85.7[...]
...................................
Rigs are about:
-ways of arranging space, time and matter : like a sentence, that sticks words sequentially together in a certain way. Rig would be a way those elements are attached to one another in time and space.
[*] --> one-dimenisional skeletal Rigs are generally intereseting for my research, because of the specific sequential order that many forms of culture take. (for example, “tradition” is from that famility of Rigs, a string of things in a particular order and not another. [---> go to totem columns]. “language” is another one.)
◦what are the degrees of flexibilty, stretch and tention between the nodes in a Rig?
◦what a substitution in a string-Rig might change the ways that being is animated, and therefore change the meaning?
-that means: change the Rig, and you will change the ways space and time are arranged
-that means: thinking about Rigs is like thinking about the language, or better: ontological commitments embedded in language. and since we are interested in materiality [that means: material human-technology relations], i would ask: what are the material objects that this language commits us to? to be more exact: what are the material objects that the language-Rig commits the CG-hacker to?
-ontological assumptions embeded in any “device” (English grammar, CG Rigs, architect's tools, a definition in language, etc.)
-Rigs are clever technological provisional constructions, (always) setup for a specific naturalization.
-Rigs articulate animacies, that is to say: they are almost linguistic structures that shape or determine our animations
-Rigs do consequential work
-how elements are arranged together, how they are composed, how they are brought into relation in the space of a field, narrative, text, environment, etc
whenever you give a definition (a metaphor, a concept) and work with it, and find yourself committed to certain findings, tracings and meanings because of that: you are working with a Rig. that is to say: Rigs are definitional structures, not arguments themselves, but their conditions.
then the question would be: when do you know that it is time to dismantle a Rig? how to recognize, learn to reuse or repurpose old Rigs?
in CG the business of Rigging and Rig-making is handed to the engineering talent and point of view, it has made a pure technical problem.
skeletal, it's all about the ‘arm’
http://www.toxik.sk/img/maya2011_ya.jpg
an arm is a spaciotemporal particularity
the organisms that crafted in their bodies the subphylum vertebrata, a terrestrial technology for moving the flesh.
the images we make are made in the image of the one-with-arms
mechanical
bipedal
facial
quadrupedal
many arms and legs
spinal
surficial
hair
feather
<[...]
(708)[...notes/notes on evangelist.txt]%85.7[...]and since we are interested in materiality [that means: material human-technology relations], i would ask: what are the material objects that this language commits us to? to be more exact: what are the material objects that the language-Rig commits the CG-hacker to?
-ontological assumptions embeded in any “device” (English grammar, CG Rigs, architect's tools, a definition in language, etc.)
-Rigs are clever technological provisional constructions, (always) setup for a specific naturalization.
-Rigs articulate animacies, that is to say: they are almost linguistic structures that shape or determine our animations
-Rigs do consequential work
-how elements are arranged together, how they are composed, how they are brought into relation in the space of a field, narrative, text, environment, etc
whenever you give a definition (a metaphor, a concept) and work with it, and find yourself committed to certain findings, tracings and meanings because of that: you are working with a Rig. that is to say: Rigs are definitional structures, not arguments themselves, but their conditions.
then the question would be: when do you know that it is time to dismantle a Rig? how to recognize, learn to reuse or repurpose old Rigs?
in CG the business of Rigging and Rig-making is handed to the engineering talent and point of view, it has made a pure technical problem.
skeletal, it's all about the ‘arm’
http://www.toxik.sk/img/maya2011_ya.jpg
an arm is a spaciotemporal particularity
the organisms that crafted in their bodies the subphylum vertebrata, a terrestrial technology for moving the flesh.
the images we make are made in the image of the one-with-arms
mechanical
bipedal
facial
quadrupedal
many arms and legs
spinal
surficial
hair
feather
rain Rig by محمد عبدالله
eqFUnFPcuwg
an Optimus Prime transformation Rig by Eske Yoshinob
VDrAzeNS2pk?t=28
(strictly) possible tranformational arrangements
how a being is Rigged into transformational particularities
in this sense, the question of the Rig is ontoloical, specially in a world populated by devices and techniques, interfaces and folds upon folds, constructions that do things for another constructions, Rigs that translate
kinematic equations, inverse kinematics, the math of it is called the Jacobian inverse technique
https://upload.wikimedia.org/wikipedia/commons/7/76/Arc-welding.jpg
https://upload.wikimedia.org/wikipedia/commons/2/2c/Modele_cinematique_corps_humain.svg
“In robotics, inverse kinematics makes use of the kinematics equations to determine the joint parameters that provide a desired position for each of the robot's end-effectors. Specification of the movement of a robot so that its end[...]
(710)[...notes/notes on evangelist.txt]%85.8[...], the question of the Rig is ontoloical, specially in a world populated by devices and techniques, interfaces and folds upon folds, constructions that do things for another constructions, Rigs that translate
kinematic equations, inverse kinematics, the math of it is called the Jacobian inverse technique
https://upload.wikimedia.org/wikipedia/commons/7/76/Arc-welding.jpg
https://upload.wikimedia.org/wikipedia/commons/2/2c/Modele_cinematique_corps_humain.svg
“In robotics, inverse kinematics makes use of the kinematics equations to determine the joint parameters that provide a desired position for each of the robot's end-effectors. Specification of the movement of a robot so that its end-effectors achieve the desired tasks is known as motion planning.”
https://en.wikipedia.org/wiki/Inverse_kinematics
{\frac {\partial p_{i}}{\partial x_{k}}}\approx {\frac {p_{i}(x_{{0,k}}+h)-p_{i}(x_{0})}{h}}
...................................
Maya's interfacial iconograhies
...................................
how do we animate quadrupeds, invertebrates, phyla, rotifera (wheel-animals), and so on; for each a mathematics must be invented in order and terms of digital computationality.
“anatomy” is always “imaginary anatomy” (in CG, comtemporary dance, medicine, love, etc.)
a skin has to deal with:
“Global Stiffness Structural Optimization”
Rig talks to mesh, telling it how to move, how to be.
how we evolved from jelly to skelletal? something tense, intensified in space, some flesh attached to it. how the concrete mineral came back to assert itself in the terms of bones of the organism?
(a mesh is a matrix of points in which the neighboring points only matter to eachother. mesh is the result of the study of topology in mathematical notions of space and structure, with demands of an industry interested in the representation of surface. mesh is interested by creatures that have a skin, and have stakes in tactility?)
Rig is that constructed logic or grammar that allows mesh deformation in one way and not another. made of enfolded layers of code and constraint
story of the bone
the flow of matter and energy, flow of intensification between sortal processes, organisms, and minerals.
this is about how matter is defined, in everyday CG work
how certain kinetic skeletal rigs naturalize the relationships between volume and surface and skeleton --> which is always symbolic
...................................
notes by other participants of the workshop:
http://pad.constantvzw.org/p/possiblebodies.sina.workshop
some post-workshop notes:
questions of:
•causality: how Rig-thinking can help to have a better understanding of causal relationships between the ‘moved’ and ‘mover’?
•control: how ca[...]
(711)[...notes/notes on evangelist.txt]%85.8[...] a mathematics must be invented in order and terms of digital computationality.
“anatomy” is always “imaginary anatomy” (in CG, comtemporary dance, medicine, love, etc.)
a skin has to deal with:
“Global Stiffness Structural Optimization”
Rig talks to mesh, telling it how to move, how to be.
how we evolved from jelly to skelletal? something tense, intensified in space, some flesh attached to it. how the concrete mineral came back to assert itself in the terms of bones of the organism?
(a mesh is a matrix of points in which the neighboring points only matter to eachother. mesh is the result of the study of topology in mathematical notions of space and structure, with demands of an industry interested in the representation of surface. mesh is interested by creatures that have a skin, and have stakes in tactility?)
Rig is that constructed logic or grammar that allows mesh deformation in one way and not another. made of enfolded layers of code and constraint
story of the bone
the flow of matter and energy, flow of intensification between sortal processes, organisms, and minerals.
this is about how matter is defined, in everyday CG work
how certain kinetic skeletal rigs naturalize the relationships between volume and surface and skeleton --> which is always symbolic
...................................
notes by other participants of the workshop:
http://pad.constantvzw.org/p/possiblebodies.sina.workshop
some post-workshop notes:
questions of:
•causality: how Rig-thinking can help to have a better understanding of causal relationships between the ‘moved’ and ‘mover’?
•control: how can we have a more interesting ontology of constraints that allows more interesting articulations of control---(that one-way flow of influence between the soft and the rigid)?
•process and becoming: how the technological nature of the Rig and its relations with the image of the organism in CG can be Rigged for a different articulation of the lived-body? and to which extend the Rig can be helpfull to think about the becoming of the beings-of-the-CG (that means: hacker + 3D model)?
•identity: How within an industry such as Pixar, deeply invested in what is a feeling and affectious living characher, a whole new set of technologies and ontologies must be made and destroyed, learned and unlearned, for a different question of identity: what is a living thing? how Rig matter in a world that is made of Rigs that make Rigs for beings to articulate themselves in, through, and with them? inventing and being invented by them
•model: animation = life; asking what brings us to life, makes us alive? (what we animate and what animates us)
•reading and space of the text: the practice we did with pop-up-book making, a joint page of[...]
(712)[...notes/notes on evangelist.txt]%85.9[...]e. mesh is interested by creatures that have a skin, and have stakes in tactility?)
Rig is that constructed logic or grammar that allows mesh deformation in one way and not another. made of enfolded layers of code and constraint
story of the bone
the flow of matter and energy, flow of intensification between sortal processes, organisms, and minerals.
this is about how matter is defined, in everyday CG work
how certain kinetic skeletal rigs naturalize the relationships between volume and surface and skeleton --> which is always symbolic
...................................
notes by other participants of the workshop:
http://pad.constantvzw.org/p/possiblebodies.sina.workshop
some post-workshop notes:
questions of:
•causality: how Rig-thinking can help to have a better understanding of causal relationships between the ‘moved’ and ‘mover’?
•control: how can we have a more interesting ontology of constraints that allows more interesting articulations of control---(that one-way flow of influence between the soft and the rigid)?
•process and becoming: how the technological nature of the Rig and its relations with the image of the organism in CG can be Rigged for a different articulation of the lived-body? and to which extend the Rig can be helpfull to think about the becoming of the beings-of-the-CG (that means: hacker + 3D model)?
•identity: How within an industry such as Pixar, deeply invested in what is a feeling and affectious living characher, a whole new set of technologies and ontologies must be made and destroyed, learned and unlearned, for a different question of identity: what is a living thing? how Rig matter in a world that is made of Rigs that make Rigs for beings to articulate themselves in, through, and with them? inventing and being invented by them
•model: animation = life; asking what brings us to life, makes us alive? (what we animate and what animates us)
•reading and space of the text: the practice we did with pop-up-book making, a joint page of a book when opened wide, the meaning and influence of the reading animates itself like a Rig, coming into movement, flow and inflow as the result of the muscular skeletal gesture of a “reader” who has two hands: mechanical animacies of the act of reading set in time and space by the “writer”
•which rigs rig rigs? (with Strathernian rhetorics) ---- Rig-making practices are ontological technological choreographies that (in the case of CG) make mesh matter*-----they are involved in ‘making mesh flesh’
[14.05.2017]
...................................
rig: a higher-level description of the motion of the part (of mesh) it is influencing (--> set of “bones” may not be hierarchical or interconnected)
[a] simplified user interface allowing animators to control o[...]
(713)[...notes/notes on evangelist.txt]%85.9[...]Rigged for a different articulation of the lived-body? and to which extend the Rig can be helpfull to think about the becoming of the beings-of-the-CG (that means: hacker + 3D model)?
•identity: How within an industry such as Pixar, deeply invested in what is a feeling and affectious living characher, a whole new set of technologies and ontologies must be made and destroyed, learned and unlearned, for a different question of identity: what is a living thing? how Rig matter in a world that is made of Rigs that make Rigs for beings to articulate themselves in, through, and with them? inventing and being invented by them
•model: animation = life; asking what brings us to life, makes us alive? (what we animate and what animates us)
•reading and space of the text: the practice we did with pop-up-book making, a joint page of a book when opened wide, the meaning and influence of the reading animates itself like a Rig, coming into movement, flow and inflow as the result of the muscular skeletal gesture of a “reader” who has two hands: mechanical animacies of the act of reading set in time and space by the “writer”
•which rigs rig rigs? (with Strathernian rhetorics) ---- Rig-making practices are ontological technological choreographies that (in the case of CG) make mesh matter*-----they are involved in ‘making mesh flesh’
[14.05.2017]
...................................
rig: a higher-level description of the motion of the part (of mesh) it is influencing (--> set of “bones” may not be hierarchical or interconnected)
[a] simplified user interface allowing animators to control often complex algorithms and a huge amount of geometry --> control the deformation of the mesh data (=/= imitate real anatomy or physical processes)
modern rigging = hacking (in 3D softwares)
...................................
Disney --> body-ege: feeling good about oneself
(via) the playful mastery over anthropomorphized machines
(Rickels > Hanns Sachs:) the last time machines were used for play and not work was during the time of the Greeks and Romans : culture's value of the human body ==> machine used for amusement
**narcissistic investment (of interest) in the body protects against submission to the machine** --> conceived no longer as plaything but as his own prosthetic extension
movement of fantasmatization
to fantasize aggression = to turn it around upon oneself
guild: the currency of the father function
both genders (at the beginning) are phallically aggressive when it comes to mother
Kafka and de Sade despised the body for its limitations and boundaries
body (which is always also the maternal body) comes only to its mutilation [~ skinning], rebuilding, and reanimation [rig]
<[...]
(715)[...notes/notes on evangelist.txt]%86[...]its limitations and boundaries
body (which is always also the maternal body) comes only to its mutilation [~ skinning], rebuilding, and reanimation [rig]
body has been left behind in the wake of its media-technical range --> it can no longer be plugged back into any so-called *sensorium* or *corpus*
media --> (from the point of view of) identification with the dead [#rig #nonhuman]--> every medium acquires its only prosthetic aim on a target range of *projection* and *haunting*
media-technical innovation
3D animation industry --> new modes of disposal of the dead
-not on the side of life
phantasm of the missing child
(retrofashion and charge of child abuse)
modern military + *techno-mediatic expansion*
memory pictures
tableaux vivants
technologization
massification
teenagerization --> totally SM, friendly, cool, into being popular
...................................
the spaces between decent bodies
#waiting for render: relations between hacker as organism and the computing beast
what is being processed? intra-actions of both CPU and gut.
*waiting for a slow render to finish, i used to enjoy the process. unfinished renders, slow computers, lag, and queer forms of waiting
[title]
/waiting bodies and slow computing
/differentiated constitutions of the waiting body and the nunhuman computational labor
compositional waiting --> Stewart's attunement
the labor of the CPU, the graphical interfance, and the waiting body of the hacker are in an orientation (--> what am i asking here?)
(Alberti: among the Matis) the practice of ‘curare watching’ (the hours spent observing the process in excess of practical necessity) ["waiting,” looking at unfinished render...] is fundamental to the efficacy of the poison --> the physical and mental experience of making something has an impact on its ultimate properties
...................................
#a comparative software study: principles of worlding in Maya/Blener, Softimage, Houdini
which definitions are postponed?
•objective: that which is instantly defined
•subjective: that which its definition is postponed
change--{time, space, matter}-->
touch--{time, space, matter}--> data flow
in Maya
representation is postponed --> subjective mode of Maya --> an sculpturalist ontology?
in Softimage
the distinction between spatiotemporal modifiers is postponed --> dynamics paradigm?
(the viewport partial renderer in Softimage is part of the phenomenological experience of enacted interface =/= Maya's renderer pops up in another window) 4697942
in Houdini
[...]
(716)[...notes/notes on evangelist.txt]%86[...]e ontologies:
•classical realist: posit some fixed notion of being that is prior to signification
•Kantian transcendentalism: being completely inaccessible to language
•linguistic monism: being completely of language
•Baradian agential realism: phenomena are constitutive of reality
...................................
kinetic, energies expressed in variables
integrated definitions:
•movements of an isolated body
•in detachment with the rest of the world
•linear function of time
•all energy is kinetic
•value of “potential energy” is zero
...................................
metallurgy concerns matter in movement
matter-flow
what about the 3D hacker? what is in flow?
form is ever-emergent =/= pre-determined -->? default
[Alberti on northwest Argentina first millennium ceramic vessels:] potters’ bodies were shaped irrevocably by their skilled practice
objects they made were never complete ==> they were aligned with others’ concerns ==> they were drawn into potters’ social identities --> into the category of potter
*skill and ontoloical risk [--> question at CG artist]
-becoming subject to the processes they are involved in --(this commitment)--> involves them in both the task and its ongoing material consequence
skilled practices situated as the mediator between one realm and the other =/= (in Amazonia) where natural and cultural processes are not distinguished in the same way, skill is conceived far more broadly and is not an exclusively human capacity
(for Kuna) [*]skill: a mark of the maker's openness to alterity, learned in dreams from animals that lost the ability to perform those activities in mythic times, it not only acts upon surfaces or moulds forms; it also transfers qualities
skill matters (=/= gauge of technical action applied to raw material--like the case of The Magicians)
hackers and potters
(potters’ identities were vulnerable, how about hackers after a millennium?)
CG artist's intervensions in 3D materials (concidered active)
(we are living in) an inconstant world in which materials (including computers?) were lively and equally capable of subjectivity
(conventionally conceived) polygon modeling: reproducing, or representing a mental image of a completed body-pot
*?how CG artist can learn, like La Candelaria potters ****to take part in an aesthetics of care that is also a response to the threat of the inconstancy of all forms****, responding to perturbations in the movement of materials, to include knowledge of its inconstancy and of materials always capable of subjectivity
(this is significant for my research on ajayeb, due to the ways iranian culture is attracted to t[...]
(718)[...notes/notes on evangelist.txt]%86.3[...]erti on northwest Argentina first millennium ceramic vessels:] potters’ bodies were shaped irrevocably by their skilled practice
objects they made were never complete ==> they were aligned with others’ concerns ==> they were drawn into potters’ social identities --> into the category of potter
*skill and ontoloical risk [--> question at CG artist]
-becoming subject to the processes they are involved in --(this commitment)--> involves them in both the task and its ongoing material consequence
skilled practices situated as the mediator between one realm and the other =/= (in Amazonia) where natural and cultural processes are not distinguished in the same way, skill is conceived far more broadly and is not an exclusively human capacity
(for Kuna) [*]skill: a mark of the maker's openness to alterity, learned in dreams from animals that lost the ability to perform those activities in mythic times, it not only acts upon surfaces or moulds forms; it also transfers qualities
skill matters (=/= gauge of technical action applied to raw material--like the case of The Magicians)
hackers and potters
(potters’ identities were vulnerable, how about hackers after a millennium?)
CG artist's intervensions in 3D materials (concidered active)
(we are living in) an inconstant world in which materials (including computers?) were lively and equally capable of subjectivity
(conventionally conceived) polygon modeling: reproducing, or representing a mental image of a completed body-pot
*?how CG artist can learn, like La Candelaria potters ****to take part in an aesthetics of care that is also a response to the threat of the inconstancy of all forms****, responding to perturbations in the movement of materials, to include knowledge of its inconstancy and of materials always capable of subjectivity
(this is significant for my research on ajayeb, due to the ways iranian culture is attracted to the image, and my self to CG and digital form making)
my relationship with the digital (articulated with Alberti:) that body-polys (body-pots) are ambivalent responses to the threat of inconstancy in a world wherein forms (like statues of myrtle) were only ever apparent --> each making of a body-poly (or pot) is a performance and an improvisation, unscripted and therefore cab go wronge
[Alberti + Budden + Sofaer + Ingold + Hallam]
3D model = partial subject
...................................
in Maya particles are as little ping-pong balls --✕--> relativity theory destroyed the idea of consistent objects
--> extreme forms of realism
Hitchcock's vertigo effect --> a tool i built years ago: https://www.highend3d.com/maya/script/vertigotool-for-maya
simultaneously zooming and pulling away : we apear to be in the same place[...]
(719)[...notes/notes on evangelist.txt]%86.3[...]>
textile screens
textile’s discursive usefulness: its ability to support and exploit the image of our “alternative” identities
(Lacan's) objet petit a : prediscursive, meaningless thing’
textiles (and the clothing shaped from them) are not “convenient things” that help curtail or discipline our desires (by properly veiling them), rather, they are the very object cause of our desire
capturing and suspending our desires in fabricated flights of fancy =/= a sieve (alak) to pass through onto places unknown/unknowable
embodied politics of impropriety
rethinking how ‘the body’ is typically interpolated, along temporal lines
the medium of the textile (--> fashion's main medium --> thread of sexual difference running through this fabric)
...styles that are not pre- or over-determined by a dualistic form of sexual difference
sartorial scheme
abstracting the concept of ‘the body’
attire
(more) body's social ranges of movement
(more) flexible corporeal aesthetics and articulations
{Edie's odd,protracted sleeves of her dress in Warhol's ICA exhibition 1965} the surreal transformation of a woman's arm into a pachyderm's long, wily, and authority-defying appendage...
the conventional and deeply gendered notion that fashion is “[ephemeral], frivolous, relegated to the domain of the feminine and the body, as opposed to art, which [is] deemed [eternal,] masculine and placed in the sphere of the mind and psyche” (Archer > Geczy and Karaminas)
and--> intertwining of fashion and art has long been regarded as absolutely key to the production of the modern social fabric--intended (like the warp and weft of a textile) to remain discreet, always perpendicular
modern aesthetic theory --> contradictory structure of difference of “fashion =/= art” : “fashion design = art's constitutive other” (= that mode of creative production that is beholden to the market and to the manufactured whims of the embodied, consumer passions =/={ art's singularity, extraordinariness, [Nietzschean ethics of] standing alone ==> timeless or universal knowledge =/= ‘everyday culture'})
radical beauty of the quotidian
mundane material culture is repeatedly *elevated* and “translated” into art --> “losing its place within lived reality ==> to become critically meaningful” =/= (Gernreich's) art and fashion critically transformed so that they run parallel and start to resonate with one another
(for Benjamin) translation [~= criticism]: allowing (translatior's) language to be powerfully affected by the foreign tongue [=/= preserves the state in which (translatior's own) language happens to be]
-to transform “the original” text/thing through [...]
(723)[...notes/notes on evangelist.txt]%86.6[...]and “translated” into art --> “losing its place within lived reality ==> to become critically meaningful” =/= (Gernreich's) art and fashion critically transformed so that they run parallel and start to resonate with one another
(for Benjamin) translation [~= criticism]: allowing (translatior's) language to be powerfully affected by the foreign tongue [=/= preserves the state in which (translatior's own) language happens to be]
-to transform “the original” text/thing through the medium of the other, echoes that are produced in the space that opens up between an “original” and “secondary” text --> [*]translation: inconsequentiality of original/secondary separation
--Gernreich--> to make clothes in-between art and fashion (now and the future, the self and the other)
it-girl
Beatlesque escape
new paths that young people are charting requires clothes
(Archer is making me interested in fashion by helping me go through the) economic and scopophilic grains of the fashion industry
the idea of the ‘new look’ absolutely dominating the fashion scene during the mid 21st century
‘new look’ fashion strictly obeying the laws and divisions of optically delineated Cartesian space, and its attending epistemo-ontologies and political economies (-Archer: the proportions of Dior's famous silhouette absolutely required that one always take a well-heeled “step-back” in order to comprehend themselves in a mirror, a camera lens, or even a street window) --> (offering consumers new manners in which) to dress, but also **to see and to understand themselves and their potentiality**
[myself, like many critical artists of my generation, we glean (harvest خوشه چينى) the occurrence of ideological violence]
relaxed clothing shapes
affordable
easy-to-care-for
mix-and-match fabrics
hyper-modern color combinations and patterns
couture خياط زنانه
animosity, bad blood, animus's system, the system is made
perennial enfant terrible
(the naked constant prince)
social change <== **fashion must (and will) go out of fashion**
Gernreich's economic critique of the fashion system --?-->{ disregard of the wearer's comfort which is an obvious feature of all civilized woman's apparel ==> conspicuously figured the middle-class woman caught-up in the middle of the fashion system as being utterly passive and woefully unimaginative -->
•seeing woman's fashionable transfiguration only in terms of what it properly signified within the bounds of a patriarchal civil society and a capitalist economy
•failing to appreciate the pleasures that fashionable styles offer their wearers in spite of the physical and social restrictions they impose
}--> parochial economic critique (operating in a wholly rat[...]
(724)[...notes/notes on evangelist.txt]%86.6[...]c.) like Gernreich, i am recognizing that by reinforcing or relaxing shapes and materials of the there-is, i could direct the ways our desires became caught-up in the system's works, or that certain materials only worked in certain ways
affordable (double)knit fabrics: made of variable columns of inter-looping yarns, [they] are made to stretch in a variety of directions =/= non-elasticated woven fabrics
--> texture of the night, (use it) to drape oneself over the arm of a couch, or to run after someone leaving a party a little too early
paths and forms of pleasure that Gernreich hoped to see all young people exploring
[...] Meanwhile ‘Man’ is temporarily bereaved. But they will find a new way. ***And the new way will have important consequences for clothes*** -Gernreich
capitalize: transformation of unexpected --into--> simple --into--> expectable --into--> convention/style
images of hyper-sexualized damsels laid amidst tall grasses (most controversial 19th or 20th century figurations of women) --> [that is not enough--it falls short in showing] the way that these suits clearly encourage their wearers to close their eyes and explore the kinky pleasure found specifically in the way PVC peels from your flesh in one long slurp
plastics don't have the same ‘memory’ as textiles
they don't hold onto the past
they won't stay obediently folded like a cotton calico
vinyl swimsuit
*these designs proliferated a multi-faceted understanding of one's own skin*
-exposed skin feels so starkly and qualitatively different than a torso left to sweat it out under a nearly non-porous plasticine cloth
xxxx
...................................
(we are in) style wars***
critical considerations of style --> think across subjectivities & cultural practices
*aesthetics of mending*
mend: replacing a part or putting together what is torn or broken
(--> regarding ajayeb, reparative, refigurative reading of the past, mending of *those thing that seem beyond repair* --> important for Tehran's landscape of affect and aspiration)
Archer: how arrangement of masculinity (~= acts of violence and wounding) might be *styled otherwise*
literal fashion victim of war hero
“every man” will put himself on the line, and earn his masculinity via rituals, narratives, and professions that are predicted on brutality--and that he will do this without grievance or hesitation
to be a man under such conditions, is to enter into a deeply gendered dialectic forged through acts of wounding and care that demand “men” to hurt, and “women” to do the work of mending
...the ways modern gender binaries synthesize sexual difference
business of state violence: accepting[...]
(725)[...notes/notes on evangelist.txt]%86.9[...]the clusters of concepts they had identified as interesting and useful for speculation
•thinking about possibilities for how (ethnographic/research) material can be analyzed, argued, collected, or presented, and needed to be something other than a verbal description
•using pechakucha presentation style (20 slides, 20 seconds each, a constraint intended to keep the students on their toes and to prevent dwelling on any single point for too long)
•presentation could tell us as much about how the group worked as much as what they specifically worked on
developing various ways in which stakeholders (traditionally have little or no part in the production of ethnography/research: readers, informants, the public) can be brought into the process of crafting and meaningfully manipulating research/ethnographic materials
slider --> to “mix” and “remix” (ethnographic) data
to fit their contingencies
to leave open agendas that might be brought to the data
to create an infrastructure that allows to experience first-hand the theoretical constructs one uses in text
https://ethnocharrette.wordpress.com/
#research group workshop reading, charrette method
take Nicholas Shapiro's “Attuning to the Chemosphere”
•to redesign pedagogical practices for training researchers
•collaborative initiatives in which research designs could be analyzed, experimented with, and transformed.
...................................
“may all your problems be technical” (said by Jim Gray oft-quoted U.S. computer scientist)
=/= understanding what to build, for whom, for what purposes, and how their usage of the technologies will evolve over time
...................................
many artists today work within the regime of the stereotype, manipulating mass-cultural imagery ==> hidden ideological agendas are exposed [supposedly]
(artist's view:) “stereotype = something arbitrarily imposed upon the social field” therefore something relatively easy to depose [<-- they can't be more wronge]
(artist's self-grandious fantasy is that) “they pose a threat to those in power”
juxtapose
superimpose
interpose
==>
expose
oppose
depose
an artist like Kruger --> gesture (and not action) --Owens--> *stereotype's transformation of action into gesture*
positionality inscribed in language by the personal pronouns ‘I/we’ and ‘you’ --> manifesting the subject positions of partners in a conversation
(the third-person pronoun is a ‘non-person’ designating an objective existence, and not a subject position)
-linguistic class of deixis: here, now, this, that [--> carnal discourse]
-linguistic class of deictic: I, you [--> directly to the addressee: acquires body, weight, gravity]
[...]
(726)[...notes/notes on evangelist.txt]%87.1[...] immediate subjection, (by reiterating a stereotype) imprint the stereotype directly on the viewer's imagination + (through juxtaposition) force us to decode them
(Foucault's notion of) power = effective immobilization of the social body
(the idea of) woman immobilized (turned to stone) by the power of the gaze
*medusa* had the power to turn to stone all who came within her purview (...is she the one who can turn stone back to person?)
to petrify, a producer of figures
Owens's medusa myth: proto-photographic
Perseus makes the medusa's relationship with her image indexical (and not simply iconic) ==> serve as the support for a long chain of discursive and figurative events... --violence--> the *specular ruse* ['medusa effect'] whereby medusa is inserted into discourse --> she becomes an object of depiction, narration, analysis (she will never get a chance to tell her side of the story)
medusa in:
◾Perseus: (in Ovid) turn power into vulnerability and vulnerability into power
•Freud: (in Das Medusenhaupt) displaced representation of female genitalia, as a fetish, an emblem of castration, girl's realization of her own ‘castration’ <== “to decapitate = to castrate”
•Helene Cixous: (in The Laugh of the medusa) as apotrope: “we are going to show them [prists] our sexts”
•Haraway: (in Tentacular Thinking: Anthropocene, Capitalocene, Chthulucene) the lady of the beasts is a potent (apotrope?) --> “dashing the twenty-first-century ships of the heroes [motherless mind children] on a living coral reef”, chthonic powers in Mediterranean and Near Eastern worlds and beyond
•Owens:
Kruger as a model of artist is like Perseus in medusa myth
Lacan's imaginary order: a dual relationship (symmetric & immediate opposite) between consciousness and its other (in the play of reflection in the mirror)
ego: imaginary constructstruct by the capture of the image (in the mirror)
see yourself ==> you are petrified ~ *arrest*
...~->? scopic drive
(Lacan on) evil eye --> arrest movement and literally kill life
(psychological concept of) sature (to join two lips of a wound): pseudo-identification of an initial moment of seeing and a terminal moment of arrest --Owens--> *medusa effect*: imaginary identification of the seer and seen (immediacy, capture, stereotype)
Lacan placing the moment of arrest prior to the moment of seeing --> what happens when we look at a picture : first an arrested gesture (a picture) then the act of seeing (completing the picture)
[*]to pose: to present onself to the gaze of the other as if one were already frozen (immobilized, suspended, a picture), **mimicing the immobilizing power of the gaze** --Owens--> pose forces the gaze to surrender
***to pose = to pose a threat*** ~ apotrope
artist re[...]
(727)[...notes/notes on evangelist.txt]%87.3[...]ept of) sature (to join two lips of a wound): pseudo-identification of an initial moment of seeing and a terminal moment of arrest --Owens--> *medusa effect*: imaginary identification of the seer and seen (immediacy, capture, stereotype)
Lacan placing the moment of arrest prior to the moment of seeing --> what happens when we look at a picture : first an arrested gesture (a picture) then the act of seeing (completing the picture)
[*]to pose: to present onself to the gaze of the other as if one were already frozen (immobilized, suspended, a picture), **mimicing the immobilizing power of the gaze** --Owens--> pose forces the gaze to surrender
***to pose = to pose a threat*** ~ apotrope
artist reflects the stereotype back on its self --> to defeat an apotrope with an apotrope
is Kruger different than politically motivated artists (consciousness-raising)?
--Owens--> Kruger stages the techniques of stereotype (that interpolate her/him as subjects)
-is the viewer led or allowed to reject her work's address? ==?==> gesture of refusal --or?-- mobilization of the spectator
...................................
Archer (philosopher of wardrobes, patterns and textility) on Owens's medusa effect ~~✕--> Calderwood's drawings *messy material semiotic* (figures that forcefully demand one's attention) --> queer pleasure to be caught in their dense but finely rendered patterns
-following the phallic loops & yonic openings (that obscure any semblance of a singular true body)
apotropaic stockings
جوراب زنانه بلاگردان
Kruger & Calderwood --Archer--> searing critique of gender identity and the ways that gendered stereotypes capture the body within a tight weave of politics and ideology
[*]medusa effect: a critical gesture located when the swipe of Perseus's sword just reaches the Gorgon's perfectly posed neck ==possibility==> infinite outcomes
-a transitory but potent act of resistance (lies between identify and difference)
Kruger's feminist-inflected pronoun --> refigure the personal pronoun's normal operative function ==> viewers dislodge themselves from the law of the letter ==expose==> language of gendered oppression's limits
find a way of articulating oneself beyond pronoun's strict logics (--> alternative subject position) =/= Calderwood --> *contingency of seeing* : “manipulating the intensity of certain optical patterns in order to scramble--or dazzle--those fields of vision that the ‘apparatus of the pattern’ is traditionally tasked with managing”
[*]gender: semiotic apparatus; representation of a relation (that of belonging to a class, a group, a category -de Lauretis), gender assigns to one entity (an individual) a position within a class ==> a position vis-a-vis other preconstituted classes
flooding the visual field ==> r[...]
(730)[...notes/notes on evangelist.txt]%87.4[...]r />
...................................
Archer (philosopher of wardrobes, patterns and textility) on Owens's medusa effect ~~✕--> Calderwood's drawings *messy material semiotic* (figures that forcefully demand one's attention) --> queer pleasure to be caught in their dense but finely rendered patterns
-following the phallic loops & yonic openings (that obscure any semblance of a singular true body)
apotropaic stockings
جوراب زنانه بلاگردان
Kruger & Calderwood --Archer--> searing critique of gender identity and the ways that gendered stereotypes capture the body within a tight weave of politics and ideology
[*]medusa effect: a critical gesture located when the swipe of Perseus's sword just reaches the Gorgon's perfectly posed neck ==possibility==> infinite outcomes
-a transitory but potent act of resistance (lies between identify and difference)
Kruger's feminist-inflected pronoun --> refigure the personal pronoun's normal operative function ==> viewers dislodge themselves from the law of the letter ==expose==> language of gendered oppression's limits
find a way of articulating oneself beyond pronoun's strict logics (--> alternative subject position) =/= Calderwood --> *contingency of seeing* : “manipulating the intensity of certain optical patterns in order to scramble--or dazzle--those fields of vision that the ‘apparatus of the pattern’ is traditionally tasked with managing”
[*]gender: semiotic apparatus; representation of a relation (that of belonging to a class, a group, a category -de Lauretis), gender assigns to one entity (an individual) a position within a class ==> a position vis-a-vis other preconstituted classes
flooding the visual field ==> refuse to lend themselves to the task of figuring things out ‘what is this?’
(let's suspend) act of perceiving oneselffrom a particular, fixed place in order to open up onto a sense of imagination [<-- identity, identification, positionality]
*discourse of desir* --Lyotard--> desire does not speak; it does violence to the order of the utterance
(?am i using the queer strategy of) **pattern-jamming** ==> nonbinary variance =/= proliferation of tick-boxes (identity politics)
•modes of ornamentation
•systems of organization
patterns --> repetitions ==> naturalize the appearances of certain recurrences in life ==> stabilize (our notions)
[*]pattern: an essential forecasting tool, (through pattern's) rhythms we come to place bets on our future [like the sun's cycle], maps of those terrains where belief most directly meets desire, where aesthetics meets significance
stripes --> capacity to serve as “a tool for setting things in order” (--Pastoureau--> between the lines a tangle of uncanny specters lurk)
-stripe's ability (not simply to sig[...]
(732)[...notes/notes on evangelist.txt]%87.4[...] the pattern's capacity to function performatively (as a kind of critical figure that is always already inserted within the discourse of everyday life)
[in apass (we have to mark) how and where the negative knowledge about the reliability of linguistic utterance is made available (#feedback)]
(de Man:) the figural dimension of a text “gives the language considerable freedom from referential restraint, but it also makes it epistemologically highly suspect and volatile, since its use can no longer be said to be determined by considerations of truth and falsehood, good and evil, beauty and ugliness, or pleasure and pain”
(?how in our feedbacking instead of linguistic we can be able to) manipulating the figure of the pattern --> (in apass we are constantly busy with) a way to critically and actively resist ideology (of block curator, Vladimir's settlement's ‘order of thing,’ the institution, etc.) or to critically gesture toward and theorize the possibility of “another way”
the *genital panic* (forever lodged within the heart of discourses on sexual or gendered difference...)
(to examine) the varied ways that pattern is used to put one in one's place
Nicki Green, Yayoi Kusama, Adriana Varejao, Yinka Shonibare, Craig Calderwood
spaces that lie between the patterned (behaviors...)
[@Leo, heard so many times:] clear (but melancholic) call for the rearticulation of our desires outside capitalist logics of (re)production
using the trope of pattern to deconstruct the politics of desire
“conflict” is something that is desired(?)
queer desires might make something different of conflict(?)
...................................
phantom limb Grosz
(Nietzsche: entire evolution of) spirit = a question of the body (developement of a higher body) --> *the organic rising to yet higher levels*
body image:
(psychoanalytic conception of subjectivity -->) ‘mind’ & ‘body’ & ‘body image’
--> physical systems to the subject's access to bodily mobility
•cortical homunculus --> Freud
•imaginary anatomy --> Lacan
}--> genesis and functioning of the ego
[are my image assemblages about changing the body image?]
==> biology and neurophysiology are dependent on *physical processes* of transcription and signification
Grosz on the status of the body as a problematic and uncontainable term in biology and psychology
•(Egyptian) “ka" = soul: a copy of the human body (that is more ethereal and less dense than the physical body)
•Cartesian notion of soul (or mind): a ghostlike icon of the subject
•Aristotle's pneuma: finer or more subtle body than the coarsely material/materialistic body
•Christian notion of soul: the possibilit[...]
(733)[...notes/notes on evangelist.txt]%87.6[...]earticulation of our desires outside capitalist logics of (re)production
using the trope of pattern to deconstruct the politics of desire
“conflict” is something that is desired(?)
queer desires might make something different of conflict(?)
...................................
phantom limb Grosz
(Nietzsche: entire evolution of) spirit = a question of the body (developement of a higher body) --> *the organic rising to yet higher levels*
body image:
(psychoanalytic conception of subjectivity -->) ‘mind’ & ‘body’ & ‘body image’
--> physical systems to the subject's access to bodily mobility
•cortical homunculus --> Freud
•imaginary anatomy --> Lacan
}--> genesis and functioning of the ego
[are my image assemblages about changing the body image?]
==> biology and neurophysiology are dependent on *physical processes* of transcription and signification
Grosz on the status of the body as a problematic and uncontainable term in biology and psychology
•(Egyptian) “ka" = soul: a copy of the human body (that is more ethereal and less dense than the physical body)
•Cartesian notion of soul (or mind): a ghostlike icon of the subject
•Aristotle's pneuma: finer or more subtle body than the coarsely material/materialistic body
•Christian notion of soul: the possibility of resurrection ==> privileged and formative link between *morphology of the soul* & *morphology of the body*
(Ambroise Pare:) mortification: ***continuity and consentiment of the dead parts with the living ones*** ==> phantasm limb
[*]body image: the absence of the knowledge of the position of limbs when the patient's eyes are closed (Weir Mitchell) --> faculty of language localized in the whole body (and not in the left hemisphere)
= *spatiotemporally structured and structuring model of the subject*, a “schema” that mediates between the subject's position and its behavior, synesthetically (visual or tactile) organized and represented
postural schema وضعى
postural model (of the body): a three-dimensional image that both registers and organizes the information provided by the senses regarding:
•the subject's body
•the subject's location in space (~ its posture)
•the subject's relation to other objects
--> body image registers *current* sensation also preserves a *record of past* impressions
the *body schema* is plastic, kinesthetically and synergetically organized sensations
= physiological dispositions + physiological processes
Schilder's model of body image
social and interpersonal attachments and investments, as well as libidinal energy, from a major part of one's self-image and concepti[...]
(735)[...notes/notes on evangelist.txt]%87.6[...]tisfaction*** [desire is productive of reality] --> aleatory, bricolage
Spinoza's ethics: capacity for action and passion, increase or decrease one's capacities and strengths <-- good & bad
=/= Levinasian ethics (modeled on a subject-to-subject, self-to-other relation)
(psychoanalysis) *partial objects: organs, processes, and flows, which show no respect for the autonomy of the subject*
...................................
(Archer > Saint Lauren:) “fashion fades, style is eternal" = 'notions of style <--> notions of history’ ={"to have style" = to have the means of inserting oneself into history / “to lack style" = to risk oblivion}
Archer --> how critical considerations of style can offer opportunities to think across sets of subjectivities and cultural practices that are often disassociated or pitted against one another
erotic stylization of deadly force --(Archer asks)--> why is it stylish for one to be attracted to the kind of power that “the uniform” signifies?
how styles (sartorial, campy, grotesque) serve as a serious index of our collective complicity in the ongoing production of state violence?
...................................
Chen on animacy
animacy --> how matter that is considered insensate, immobile, deathly (or otherwise “wrong”) animates cultural life in important ways
[*]animacy: a quality of agency, awareness, mobility, liveness
--linguistics--> grammatical effects of the sentience or liveness of nouns
change of animacy ==> violates a cross-linguistic preference among speakers
(for example “the hikers that rocks crush” --> rock: the source of causality)
animacy
filled with life, disposed, inclined, animare to breathe, to quicken
anima, air, breath, life, soul, mind (mental impulse)
--connected--> animals
animosity --> animating spirit or temper of a hostile character
animating principle [--> rigging]
...................................
Ihde: playing a musical instrument (= a technological mediation) =/= the process of genetic manipulation
=/= Heidegger's technology: a metaphysically totalizing context (<-- every technology ended up with exactly the same output or analysis)
Ihde =/= utopian & dystopian views of technology
...to understand yourself to be thinking and acting ‘in the midst of’ the pervasive technoscientific character of life (@CG hacker)
Ihde --> ***technologies and humans constitute themselves interactively***
*technological mediation: heterogeneous relationships between individual human beings and the world + artifacts used for mediations =/= ideals of efficiency and clear communication
“breakdown ==> new gestalt” : som[...]
(737)[...notes/notes on evangelist.txt]%88.5[...]-> how matter that is considered insensate, immobile, deathly (or otherwise “wrong”) animates cultural life in important ways
[*]animacy: a quality of agency, awareness, mobility, liveness
--linguistics--> grammatical effects of the sentience or liveness of nouns
change of animacy ==> violates a cross-linguistic preference among speakers
(for example “the hikers that rocks crush” --> rock: the source of causality)
animacy
filled with life, disposed, inclined, animare to breathe, to quicken
anima, air, breath, life, soul, mind (mental impulse)
--connected--> animals
animosity --> animating spirit or temper of a hostile character
animating principle [--> rigging]
...................................
Ihde: playing a musical instrument (= a technological mediation) =/= the process of genetic manipulation
=/= Heidegger's technology: a metaphysically totalizing context (<-- every technology ended up with exactly the same output or analysis)
Ihde =/= utopian & dystopian views of technology
...to understand yourself to be thinking and acting ‘in the midst of’ the pervasive technoscientific character of life (@CG hacker)
Ihde --> ***technologies and humans constitute themselves interactively***
*technological mediation: heterogeneous relationships between individual human beings and the world + artifacts used for mediations =/= ideals of efficiency and clear communication
“breakdown ==> new gestalt” : something that had usually taken for granted, which then under breakdown conditions, now gets revealed in a new way (revelatory function)
=/= Ihde's *variational practice* : variations ==forefront==> new gestalts
(our) world = powerful effective & failing technology
we =/= tragic hero (+ broken hammer) or Enlightenment scientist (+ laboratory)
matrix --> female
those that move in the matrix --> formative male principle
(Foucault's) episteme: social-moral-religious stability
Latour
modernity <== settlement: (a clear and sharp distinction) society =/= nature --obscure--> the proliferation of hybrids: entities that are both cultural & natural (for example material technologies are both “real” & “constructed”)
Ihde --> technologies are in *mediating positions*
interrelational relativistic ontologies : there is interaction and mutual “non-neutral” and “noninnocent” productive and emergent shaping between humans + technologies + animals --> knowledge is “situated” and particular, not “transcendentally” true ==> putative symmetry between the human & nonhuman
bestiality (interrelational, sin?) is embedded in what has to appear to us today as an antiquated or s[...]
(738)[...notes/notes on evangelist.txt]%88.6[...]son's Einstein
(the old notion that) ***phenomenology is primarily descriptive =/= prescriptive
[ethicalization of knowledge, in Iran, in artists reading choices based on gender, etc. turning research into applied ethics]
•contemporary ethics of a cosmopolitan pluricultural tolerant sort
•absolutisms of politically incarnated groups had to transform absolute beliefs into “private” ones (taken off the streets and battlegrounds) <--now-- returning!
****technologies are multistable: having unpredictable side-effects and embeddable in different ways in different cultures****
[technology + embodied -->] abstract philosophical reflects + mundane work practices
to incarnate a material agency-ethic --> are also multistable: can belong to any number of contexts
...to recognizes that X plays an important role in defining Y-ic meaning
Merleau-Ponty's implicit body is a sort of sports body (active and transparent in action) --Iris--> fringe awareness of wearing glasses in sports activities
visualization of phantom limbs
hermeneutic-cultural body
embodiment through technologies
Andy Clark Natural Born Cyborgs
echnology of telepresence
the measurement of time ==> changes in human existence
the idea of *science = intervention + grasping*
•grasping ==> active dimension of acquiring knowledge is a genuinely contstructive activity (=/= a representational task of trying to represent external structures)
--> experiment & instruments (==> how theoretical entities come to be proven as real)
◦experimental-manipulative realism (Hacking)
◦modelistic constructive realism (Giere)
◦instrumental realism (Ihde)
[*]performance: conception + production + witnessing of material events, the experience of which is meaning generating in that these events give us back more than what we put into them
(Crease > Ihde)
experimentation need to be both:
•[*]hermeneutical: who experimental intentions and practices arise and evolve out of and already existing involvement with, and understanding of a concrete situation
•[*]phenomenology: (taking its point of departure from what is called embodiment) the experiences of a unified being, which cannot be understood apart from concrete human experience
philosopher --> values experts --> (fit into various) applied ethics contexts
Ihde rejecting a normativity that is predetermined by a dystopian/utopian cast
“let the things speak for themselves” (after they have been critically interrogated)
...................................
Galison
(employing) kinesthetic-tactile body experiences in Einstein's Gedanken-experimenten[...]
(739)[...notes/notes on evangelist.txt]%88.7[...]so multistable: can belong to any number of contexts
...to recognizes that X plays an important role in defining Y-ic meaning
Merleau-Ponty's implicit body is a sort of sports body (active and transparent in action) --Iris--> fringe awareness of wearing glasses in sports activities
visualization of phantom limbs
hermeneutic-cultural body
embodiment through technologies
Andy Clark Natural Born Cyborgs
echnology of telepresence
the measurement of time ==> changes in human existence
the idea of *science = intervention + grasping*
•grasping ==> active dimension of acquiring knowledge is a genuinely contstructive activity (=/= a representational task of trying to represent external structures)
--> experiment & instruments (==> how theoretical entities come to be proven as real)
◦experimental-manipulative realism (Hacking)
>
◦modelistic constructive realism (Giere)
◦instrumental realism (Ihde)
[*]performance: conception + production + witnessing of material events, the experience of which is meaning generating in that these events give us back more than what we put into them
(Crease > Ihde)
experimentation need to be both:
•[*]hermeneutical: who experimental intentions and practices arise and evolve out of and already existing involvement with, and understanding of a concrete situation
•[*]phenomenology: (taking its point of departure from what is called embodiment) the experiences of a unified being, which cannot be understood apart from concrete human experience
philosopher --> values experts --> (fit into various) applied ethics contexts
Ihde rejecting a normativity that is predetermined by a dystopian/utopian cast
“let the things speak for themselves” (after they have been critically interrogated)
...................................
Galison
(employing) kinesthetic-tactile body experiences in Einstein's Gedanken-experimenten --> notions of the equivalence of gravity and acceleration
perceptual experience in relative train movement
clock watching in different space-time particularities
“On the Electrodynamics of Moving Bodies”
Einstein's special relativity --> begins with basic assumptions about the behavior of clocks, rulers, and bodies in force-free motion
Einstein's rethinking of *distant simultaneity* (part philosophy & part physics)
-judgment of simultaneous event: “that train arrives here at 7 o'clock" = "the pointing of the small hand of my watch to 7 and the arrival of the train are simultaneous events”
electrodynamics always depended on a view about kinematics : how clocks and rulers behaved in the absence of force
1891 Germany Lei[...]
(741)[...notes/notes on evangelist.txt]%88.7[...]ies of death =/=> trigger the responses one hopes
...................................
(Deleuzian) [*]event: impact of chaos on the body
most problems don't have solutions --Grosz-->
concepts =/= solutions to problems
problems ==> ways of living =/= answers
concepts: align materiality with incorporeality
identify politics =/= the right to speak about the world, matter, nature
the reign of the i --> who am i, who recognizes me, what can i become --> the right to consumption
...................................
process ontology of transing : one of many reembodied sensory arts in transgender practices
--> viral vectoring
*flexible global cognition*
discrete threats of knowing
discrete threats of mattering
[*]trans: materialization of process
[*]transdisciplinary: materialization of labors (in & beyond academia) ==Katie==> possibility of care
animal studies --often--> encodes & decodes human
~
relational
trans
multiple
chimeric
liminal
--> relationships that bind humans to their nonhuman companions [...to virtual explosive demons of Charmed TV series --> how we embody animals and how they embody us? rigging demons (my digital folk tale), rigging as sensory medium (a mode of nearness), bodies bound through appropriation]
(in apass:)
zoosemiotic registers
meaning making registers
bodily contact zones
(Charmed demons state of trans:) modes of incorporation, intimacy, inhabitation
--> tranimals: trans animals, range of kinds of sapience and being in various distributed cognitions, syntaxes,and embodiments (and affects)
animals become “animals” not just in terms of plurality but in terms of a plurality that is located within spatiotemporal coordinations
(Kelley, Hayward > Katie)
‘here’ and ‘there’ ~ material partials
...
sensuous trafficking
from inorganic to organic
transcode sensoria
as refrain
by which life gets lived
play enjoyed
augmented states of being emerge
*distributed cognitions* (populated digitalities) ==Hayles==> abandonment of mastery (anthropomorphic fantasies of control)
my text rigging demons = (an unmetabolized knowledge,) play between technical animator programming + CG interface + soap opera + my affective involvement --> speciation bestiary style
not only tranimals, but national restructuring, political economies of sciences, images, culture industries, and technologies reordering in infrastructural assemblages are also sensuous refrains
•some becomings and assemblages might refuse these refrains and *demand ontological primacy*
Leigh [...]
(742)[...notes/notes on evangelist.txt]%89.3[...]tual explosive demons of Charmed TV series --> how we embody animals and how they embody us? rigging demons (my digital folk tale), rigging as sensory medium (a mode of nearness), bodies bound through appropriation]
(in apass:)
zoosemiotic registers
meaning making registers
bodily contact zones
(Charmed demons state of trans:) modes of incorporation, intimacy, inhabitation
--> tranimals: trans animals, range of kinds of sapience and being in various distributed cognitions, syntaxes,and embodiments (and affects)
animals become “animals” not just in terms of plurality but in terms of a plurality that is located within spatiotemporal coordinations
(Kelley, Hayward > Katie)
‘here’ and ‘there’ ~ material partials
...
sensuous trafficking
from inorganic to organic
transcode sensoria
as refrain
by which life gets lived
play enjoyed
augmented states of being emerge
*distributed cognitions* (populated digitalities) ==Hayles==> abandonment of mastery (anthropomorphic fantasies of control)
my text rigging demons = (an unmetabolized knowledge,) play between technical animator programming + CG interface + soap opera + my affective involvement --> speciation bestiary style
not only tranimals, but national restructuring, political economies of sciences, images, culture industries, and technologies reordering in infrastructural assemblages are also sensuous refrains
•some becomings and assemblages might refuse these refrains and *demand ontological primacy*
Leigh Star
for some kinds of tasks we (humans) are highly distributed --> remembering: ***much of our memories are in other people*** (libraries and homes)
part of our selves extend beyond the skin in every imaginable way <--phantom limb
--Katie--> embodiments (and beings) are distributed among memories, capacities, corporealities
demon dematerialization --> body dissolve (vanquish) --> relinquish --> networking materializing forces --> this text
the state of cut in manga series Attack on Titan
•affective wounds
•affective formations that break the skin
•restructuring
•chaotic and unpredictable nature
•your avatar (your monster): sensuously augmented elements of self
•territory registers
•materially real scales of involvement
•
play = double consciousness --> being in both states (is & is not, assertion & rejection) --creates--> its own commentary in itself about itself <-- intense and pleasurable interactive dynamism <-- meta communications performed by embodied selves at multiple levels (of organic and social systems)
commercial entertainment drawing on understandings of mammalian-affective stru[...]
(744)[...notes/notes on evangelist.txt]%89.3[...]ample of a then counter-intuitive convergence and recombination, one across forms of inscription and meaning making devices[...]in that fictional everywhere of “everyone's” lives
emerging posthumanities: humans are only some of the agencies self-organizing in altering systems of things + people + worldly processes --Katie--> being inside and moved around literally by the very material and conceptual structures you are analyzing and writing about -->
•transdisciplinary consciousness: telescoping out to engage infrastructures in their layered accretions رشد
•witing (saying what counts) [has to] diverge perpendicularly across the normative --> performative = demonstration + simulation
•knowledge workings --embed--> within culture industries + transnational educational restructuring projects
writing technologie (~= activities + skills + devices in layered assemblages + material + conceptual inscription) --literalize--> tensions in grammatology:
•between writing's many possible referent/sign relationships in historical progression <-- Ignace Gelb
•call to account of assumptions about writing's derivations from speech built into the assertion of these relationships <-- Derrida
my writing on Charmed and rigging --> a mime of writing, mime understanding [#simulacra of knowledge], (using Katie's word) a literalizing attempt to work/write in the middle of writing technologies
...................................
lord of the rings (and similar movies) ~= new forms of evangelization
---> go to propaganda
temporality, time, day & night:
in ajayeb:
گویند که در حدود مغرب حیوانی است. چون آفتاب برآید، حالی بچّه بزاید و بچّه را در آفتاب نهد. به یک روز بزرگ گردد. چون آفتاب فرو رود، بمیرد و ب[...]
(745)[...notes/notes on evangelist.txt]%89.5[...]br />
Others adopt Hell
...instead you are in paradise
traveling
post travel
Paradise Roads
Gesicht
Globe of Gottorf and Golestan of Sa'di
foreign affairs
...................................
Planthroposcene, the age of gardens
...................................
[...] remembering is not a replay of a string of moments, but an enlivening and reconfiguring of past and future that is larger than any individual. [...] The past is never finished. It cannot be wrapped up like a package, or a scrapbook, or an acknowledgment; we never leave it and it never leaves us behind.
Barad's mother's question: “what good is there in offering recognition that can't be recognized?”
[...] there is only the ongoing practice of being open and *alive to each(other)* meeting
“How to disrupt patterns of thinking that see the past as finished and the future as not ours or only ours?”
...................................
When we read or hear any language statement from the past, we translate.
...................................
the ways Olearius remains non-Iranian all the way
...................................
Conley's notion of “Haptic Eye” (in line with Marks)
dilate the way (here?), we can't elsewhere
the lines that Olearius draws have their origin in their process, in the line, and in the support that line receives,
the drawing that causes the line
the hand that sees
a hand that perceives
the reciprocity between seeing and drawing is that which metabolizes Olearius --(the interchangeability of the visual and verbal)--> “simultaneous process of subjectivation and objectivation” (of sensation)
study of the Persian object
gradually discovering what is in the image
to the image
(already knowing what it is)
how the screen/surface inflicting things far and near
(an) art of viewing
how the eye and the object of my vision constitute each other
optical visuality
erotically charged moment
--> the distanced is sensed
*world laid bare
lay: to place down in a position of rest, or in a horizontal position
bare: naked, open
a political aesthetic: a seeing hand relates to prehension (Greifen) of the world at large, the world at its imagined totality, *a world in which any ocular grasp is utopian* (and is always politically invested)
celestial sphere
|
terrestrial sphere
|
the insular eye
...................................
[a map] it tells a story, an itinerary [...] it whets the imagination. It propels narrative but also, dividing our attention, prompts reverie and causes our eyes to look [...]
(746)[...notes/note Sana.txt]%89.9[...]es and pieces of past or anticipated memory in dialogue with the names, places, and forms on the map[...]
(Olearius drawings and frontispieces) establishes a geography, manufactured from cartographic elements
When a geography is given a sense of identification, of difference, doubt, a discerning gaze, or a critical reverie [the people, animals, subjects in the map cannot see how they are being mapped]
(how certain places are made to become the) simulacra of others*
perspective, visual style, narrative economy, scale, [...], the stakes of mimesis, and reception
story about the demise of nation and its cartographer:
(Dreamtigers by J. L. Borges)
In my childhood I was a fervent worshiper of the tiger: not the jaguar, the spotted “tiger” of the Amazonian tangles and the isles of vegetation that float down the Paraná, but that striped, Asiatic, royal tiger, that can only be faced by a man of war, on a castle atop an elephant. I used to linger endlessly before one of the cages at the zoo; I judged vast encyclopedias and books of natural history by the splendor of their tigers. (I still remember those illustrations: I who cannot rightly recall the brow or the smile of a woman.) Childhood passed away, and the tigers and my passion for them grew old, but still they are in my dreams. At that submerged or chaotic level they keep prevailing. And so, as I sleep, some dream beguiles me, and suddenly I know I am dreaming. Then I think: this is a dream, a pure diversion of my will; and now that I have unlimited power, I am going to cause a tiger.
Oh, incompetence! Never can my dreams engender the wild beast I long for. The tiger indeed appears, but stuffed or flimsy, or with impure variations of shape, or of an implausible size, or all too fleeting, or with a touch of the dog or the bird.
****
The one that is in the other forever betrays its differences with respect to its surrounding milieu in the field of the frame.
cartography at the time of its emergence in early modern print-culture [...] maps were tipped into books to call attention to the aspect and format of a medium for which seeing and reading were of a same character.
toward productive, critical, and even creative speculation
a map in a movie begs and baits us to ponder the fact that who we are or whomever we believe ourselves to be depends, whether or not our locus is fixed or moving, on often unconscious perceptions about where we come from and may be going.
To be able to say who one is depends on believing in the illusion that consciousness is in accord with where it is felt in respect at once to itself and to its milieus.***
maps ==> that we are naturally in the world
ontology is a function of geography
*** Figures in a topographic fie[...]
(747)[...notes/note Sana.txt]%90.1[...]ause geography is destiny ***
(can be defined in a narrow sense) Identity: the consciousness of belonging (or longing to belong) to a place and of being at a distance from it.
map:
•a guarantee for “taking place”
•a sign of prevarication (a map is inserted both to establish a fallacious authenticity of a place and to invent new or other spaces)
We find ourselves immediately undone by the weightless fact that we have no reason to be where we are.
rhetoric of invisibility
maps are of a spatial scale
the history of cartography is marked by the appropriation, control, and administration of power (as David Buisseret [1992], Michel Foucault [1975 and 1994 (1967)], J. Brian Harley [1988 and 2001], Denis Wood [1992], and others have shown)
symbolic and political effectiveness of cartographic diagrams
(to leave open) the art of living with space itself
what it means to be located and discerned in the world
they lead the viewer “all over the map”
regime of the “image-fact” --> implicit cartography
an abstract point of view on reality that is analyzed
Conley > Bazin is close in spirit to the first sentence of Ptolemy's Geography in which cosmography is likened to the construction of a world map in the way a painter executes the portrait of the sitter, while topography is seen as a local view (of a city) in the way that the same painter depicts an isolated or detached piece, such as an eye or an ear.
(my deep interest:) spatial histories that procede us
Renaissance
*art: various and always mobile articulation of space
*writings: spatially conceived and materially determined --> they explore surfaces and volumes
*cartography: component of the literary imagination of the early modern age
{narratives of the Renaissance tell of the construction of the subject through a venture--a plotted itinerary--into the realm of death and back again} (# Adventure Time)
construction of space in disciplines that pertain to geometry*
treating writing as a function of extension [according to Conley, Self-Made Map]
writing holds, penetrates, delineates, and explores space; it maps itself in relation to an autonomous signature--born of the congress of space
early modern: a growth of a composite writing that moves between diagrammatical and discursive inspiration ~=> creation of self
(i have a relation with ajayeb, or any ‘old’ text, in that of “the pleasure these works afford is due the ways that they allow us to invent imaginary realms of space through our illusion of having ‘first-hand’ contact with them” -->? creation of my “self”)
in a world in which we discover our heritage as gratuitous being[...]
(748)[...notes/note Sana.txt]%90.2[...]ans to be located and discerned in the world
they lead the viewer “all over the map”
regime of the “image-fact” --> implicit cartography
an abstract point of view on reality that is analyzed
Conley > Bazin is close in spirit to the first sentence of Ptolemy's Geography in which cosmography is likened to the construction of a world map in the way a painter executes the portrait of the sitter, while topography is seen as a local view (of a city) in the way that the same painter depicts an isolated or detached piece, such as an eye or an ear.
(my deep interest:) spatial histories that procede us
Renaissance
*art: various and always mobile articulation of space
*writings: spatially conceived and materially determined --> they explore surfaces and volumes
*cartography: component of the literary imagination of the early modern age
{narratives of the Renaissance tell of the construction of the subject through a venture--a plotted itinerary--into the realm of death and back again} (# Adventure Time)
construction of space in disciplines that pertain to geometry*
treating writing as a function of extension [according to Conley, Self-Made Map]
writing holds, penetrates, delineates, and explores space; it maps itself in relation to an autonomous signature--born of the congress of space
early modern: a growth of a composite writing that moves between diagrammatical and discursive inspiration ~=> creation of self
(i have a relation with ajayeb, or any ‘old’ text, in that of “the pleasure these works afford is due the ways that they allow us to invent imaginary realms of space through our illusion of having ‘first-hand’ contact with them” -->? creation of my “self”)
in a world in which we discover our heritage as gratuitous beings --> a partial and universal history of ourselves
we are products of individual and collective histories
geographic literature
the sudden birth and growth of mapping (between 15th and 17th century):
•in Renaissance admiration for antiquity Ptolemy esteemed as the world's founding geographer
•in growth of scientific revolution quantification and measurement was stressed, the human body and the geographic landscape of the natural world became topics of interest
•plotting and perspective: in representation art a “saturated reality” began to animate paintings + the invention of artificial perspective ==> new ways of gridding and plotting the world
•political unification, or nation building, to use maps to construct systems of defense
•*emerging self and to the self's relation to the idea of national space
new modes of surveying and plotting the world influence representation of the private and public domains of the individual writ[...]
(749)[...notes/note Sana.txt]%90.2[...]e
new modes of surveying and plotting the world influence representation of the private and public domains of the individual writer
theatricalization of the self --> a consciousness of its autonomy (through modes of positioning [in gridded and textual reality])
--> a new cartographic impulse:
•changing conditions of information
•new taxonomies
•new relations that individuals hold with space
•emerging sense of national identity
the self would acquire its identity through the creation of a space that bears the presence (or the reminder) of the mapping of its signature
its “foundational fantasy” depends on (an alliance with) a strongly marked geographic consciousness
mimes the construction (of a world)
contemporary politics of statecraft
...to locate a mobile site of anguish to project the portrait (of epic and lyrical scope) of a national subject?
...between experience and fantasy for the sake of producing imaginary conquests in the shape of self-aggrandizement?
ingenieur du moi
medium engineers
imaginary space, nation, selfhood
*** the self-possessed individual ***
(Conley calls) writing “cartographic” insofar as tensions of space and of figuration inhere in fields of printed discourse
(although his understanding of writing as ‘effects of recorded speech’ is not interesting)
(and he ties to fast cartography to expansion and conquest, allegorical propaganda of cartographer's presence)
living conditions of vocal exchange
visible coordinates that enclose, frame, quantify
a process of discovery --that--> maps its movement as it goes
-making a fetish of progress and accuracy
-vital, narcissistic illusion that the world begins with our birth and expands through our perception of it
isolario: illustrating the islands of the world, a genre
“national” subjects attached to the geographies that they are both mapping and describing
graphic construction of the self
Olearius's globe of Gottorf (=/= Morton's hyperobject): the effect of totality, of having engineered a world through its own labors. [Ptolemaic-Aristotlian machinery of the spheres, which hold the fixed stars in place, stars in a trace on the relatively stable horizon of earth and sky (in which meteor deviation from this harmonious arrangement or celestial machinery was considered disastrous)]
**self become autonomous <== fixed to an illusion of a geographic truth, it can be detached from the coordinates that mark its point of view, its history, its formation, and the aesthetics (and politics) of its signature. [and with Sana, through Sa'di, we start with this position, rehearsing criticism studies in terms of the birth of the subjec[...]
(750)[...notes/note Sana.txt]%90.3[...]apping and describing
graphic construction of the self
Olearius's globe of Gottorf (=/= Morton's hyperobject): the effect of totality, of having engineered a world through its own labors. [Ptolemaic-Aristotlian machinery of the spheres, which hold the fixed stars in place, stars in a trace on the relatively stable horizon of earth and sky (in which meteor deviation from this harmonious arrangement or celestial machinery was considered disastrous)]
**self become autonomous <== fixed to an illusion of a geographic truth, it can be detached from the coordinates that mark its point of view, its history, its formation, and the aesthetics (and politics) of its signature. [and with Sana, through Sa'di, we start with this position, rehearsing criticism studies in terms of the birth of the subject and of subjectivity in early modern Europe]
terrae incognitae: the unknown, graphically inscribed, and to be conquered
“nomination is a mode of symbolic appropriation that furnishes virgin territories with a memory, with a gridding that dispossesses space of its alterity and that makes of it an object of discovery subjected to the constraints of linguistic reference, that intends that at every identifiable site there correspond a name” (Conley > Christian Jacob > Mallarme)
lodged in the corporal space of an image of “man”
spectral presence of death
navel: construed to be a site where the relation of the unknown has its first noticeable, physical trace, [...] the site of a ruptured attachment
-as an embodiment of the relation to the unknown
-the subject desires to give birth to himself or herself
artificial self-birthing and self-monumentalization
--> creation of a universe of wise (hakimane حکیمانه)
it is so strange in Olearius: the process of detachment that constitutes every subject's psychogenesis inspires a geographic desire (to retrace one's tenuous “roots,” which are woven through the visible register of language, the audible areas of images...) -- with Conley
Olearius's being: at one with the local, national, global, and cosmic space in which he or she visualizes an origin associated with a site of birth --> womb: the reassuring rectitude of the map, which is both a material and paternal image of seemingly timeless symbolic order
tensions between the visible and the invisible
(what is taken to be evident or “visible” meets what remains invisible or outside of language; #amazon project)
to grid the relation of the visible and the invisible (in cartography and writing)
their certain mobility of flux and indeterminacy (in Descartes becomes a subliminal practice)
the ideological dimensions of known and unknown become crystallized
*the viewer is urged to look at things transversally [=/= tangency: having contact at[...]
(751)[...notes/note Sana.txt]%90.4[...] Europe]
terrae incognitae: the unknown, graphically inscribed, and to be conquered
“nomination is a mode of symbolic appropriation that furnishes virgin territories with a memory, with a gridding that dispossesses space of its alterity and that makes of it an object of discovery subjected to the constraints of linguistic reference, that intends that at every identifiable site there correspond a name” (Conley > Christian Jacob > Mallarme)
lodged in the corporal space of an image of “man”
spectral presence of death
navel: construed to be a site where the relation of the unknown has its first noticeable, physical trace, [...] the site of a ruptured attachment
-as an embodiment of the relation to the unknown
-the subject desires to give birth to himself or herself
artificial self-birthing and self-monumentalization
--> creation of a universe of wise (hakimane حکیمانه)
it is so strange in Olearius: the process of detachment that constitutes every subject's psychogenesis inspires a geographic desire (to retrace one's tenuous “roots,” which are woven through the visible register of language, the audible areas of images...) -- with Conley
Olearius's being: at one with the local, national, global, and cosmic space in which he or she visualizes an origin associated with a site of birth --> womb: the reassuring rectitude of the map, which is both a material and paternal image of seemingly timeless symbolic order
tensions between the visible and the invisible
(what is taken to be evident or “visible” meets what remains invisible or outside of language; #amazon project)
to grid the relation of the visible and the invisible (in cartography and writing)
their certain mobility of flux and indeterminacy (in Descartes becomes a subliminal practice)
the ideological dimensions of known and unknown become crystallized
*the viewer is urged to look at things transversally [=/= tangency: having contact at a single point or along a line without crossing] --> reader invents the process of subjectivity when analyzing the differential patterns that are working in the cartographic document
--> *double bind: of cosmic and local space, of viewer included and excluded from the discourse, of weakened deixis [deictic, words or expressions that rely absolutely on context] (or dialogue) ---> mobilizes subjectivity
quasi-spatial conquest (through the extension of the delimited field of the known in the channel of a ‘polar relation with the unknown,’ according to mappings that envisage the progression of a deferred knowledge) [Conley > Rosolato --> technologies that construct early modern space (--also with Olearius)]
...to produce a great geography of introspection
cosmic and affective spac[...]
(753)[...notes/note Sana.txt]%90.4[...]ectitude of the map, which is both a material and paternal image of seemingly timeless symbolic order
tensions between the visible and the invisible
(what is taken to be evident or “visible” meets what remains invisible or outside of language; #amazon project)
to grid the relation of the visible and the invisible (in cartography and writing)
their certain mobility of flux and indeterminacy (in Descartes becomes a subliminal practice)
the ideological dimensions of known and unknown become crystallized
*the viewer is urged to look at things transversally [=/= tangency: having contact at a single point or along a line without crossing] --> reader invents the process of subjectivity when analyzing the differential patterns that are working in the cartographic document
--> *double bind: of cosmic and local space, of viewer included and excluded from the discourse, of weakened deixis [deictic, words or expressions that rely absolutely on context] (or dialogue) ---> mobilizes subjectivity
quasi-spatial conquest (through the extension of the delimited field of the known in the channel of a ‘polar relation with the unknown,’ according to mappings that envisage the progression of a deferred knowledge) [Conley > Rosolato --> technologies that construct early modern space (--also with Olearius)]
...to produce a great geography of introspection
cosmic and affective space
illusion of a universe of infinite curvature
*the impossible “point of view” given to the observer of early world maps*
map =/=? mystical narrative --?--> depends on an itinerary through space and language
mysticism
only adjectival forms of the term had occurred (in Renaissance and before), suggesting that the nonsubstantive status of mystical activities made them more ‘real’ than we might believe ** (de Certeau)
the development of atlas-structures and of two-dimensional --> attenuation (taz'if تضعيف) of the mixture of scientific and mystical dimensions
incunabulum --> Cartesian method
from a half-named sense of the unknown --to--> a clearly articulated relation with the unknown****
[*]perspectival object: the positioning and mapping of the self in and about the world in its ongoing construction of psychogenesis + aesthetics + history of perspective + clinical practice*--> a series of junctures between a viewer and what he or she sees, projects, fantasizes, and remembers
--> body's location in the world ***
excess of mastery
absolute quest of power
*to make meaning enigmatic(?)
with Sana, we are engaged in an anti-globe making, a transitional object rather than a ‘glory globe,’ “a field of diagonical or interdiscursive ‘play’ between impressions and memories”
[...]
(754)[...notes/note Sana.txt]%90.4[...]der invents the process of subjectivity when analyzing the differential patterns that are working in the cartographic document
--> *double bind: of cosmic and local space, of viewer included and excluded from the discourse, of weakened deixis [deictic, words or expressions that rely absolutely on context] (or dialogue) ---> mobilizes subjectivity
quasi-spatial conquest (through the extension of the delimited field of the known in the channel of a ‘polar relation with the unknown,’ according to mappings that envisage the progression of a deferred knowledge) [Conley > Rosolato --> technologies that construct early modern space (--also with Olearius)]
...to produce a great geography of introspection
cosmic and affective space
illusion of a universe of infinite curvature
*the impossible “point of view” given to the observer of early world maps*
map =/=? mystical narrative --?--> depends on an itinerary through space and language
mysticism
only adjectival forms of the term had occurred (in Renaissance and before), suggesting that the nonsubstantive status of mystical activities made them more ‘real’ than we might believe ** (de Certeau)
the development of atlas-structures and of two-dimensional --> attenuation (taz'if تضعيف) of the mixture of scientific and mystical dimensions
incunabulum --> Cartesian method
from a half-named sense of the unknown --to--> a clearly articulated relation with the unknown****
[*]perspectival object: the positioning and mapping of the self in and about the world in its ongoing construction of psychogenesis + aesthetics + history of perspective + clinical practice*--> a series of junctures between a viewer and what he or she sees, projects, fantasizes, and remembers
--> body's location in the world ***
excess of mastery
absolute quest of power
*to make meaning enigmatic(?)
with Sana, we are engaged in an anti-globe making, a transitional object rather than a ‘glory globe,’ “a field of diagonical or interdiscursive ‘play’ between impressions and memories”
in our exhibition, we are working the gridded/allegorized cartographic discourse/consciousness through appeal to spatial rhetoric
(reworking) the new form of a self-produced “geography” of writing (emerging in 16th century)
-we are perhaps inclined with the figure of Rhizome (from Deleuze and Guattari), the unifying lines and connections that produce an image of...
[in a fairly common obsession, amateurs of maps ofen seek to find the names of the places where they were born or raised. but when Sana's father wanted to erase his name from the map Sana made with his itineraries we betrayed this originary site]
-schizoanalytic cartographies, Guattari on: conditions of enunc[...]
(755)[...notes/note Sana.txt]%90.5[...]l thinking” (Bastide) }--> for the construction of a psychogeography
-a pictogram attached to the place that it both represents and remotivates --> *old maps are preoccupied with information at the specific point where it can be written, only at the very site of its pertinence* (Jacob)
fragments of remembered writing
the labor of interpretation consists exactly in opening onto surprise [...] immediate rediscovery of the known (... Mijolla-Mellor) ♥
*
ideograms, mimetic figures, miming the objects
that disrupts and affirms the sate of things
a stenographic form that telescopes language and extends into space as it signals a point where memory and national identity are being schematized
a childhood experience
the subject uses the illusion of a given spatial and historical order to create an imaginary world of impressions that tie his or her body to a mobility of space and place
signature, affixed to the edges in the spandrels between a map and its borders, is both ungrounded and necessary
authenticating effect
a sense of self-distance and power are obtained in the enactment of a signature
Conley argues that: the individual who comes to be named as such can only do so when he or she gains the required illusion of having a real place in the world or, failing that, of experiencing movement in space and language that redeems the labor of living
cartography
•compass for verbal plotting
•turning the reader's gaze toward a productive consideration of its visible form
--*-- the dialogue and its dialogic echoes --*--
statecraft: fortification, centralization, extensive rebuilding (of national borders)
(Iran, Germany, Princess Bubblegum from Adventure Times)
--> (perspectival signature) existential relation with space
-Princess Bubblegum naturalized story: total control of now alienated bodies in a machine-determined future; (her jokingly horrible) mission to promote scientific management of every phase of society;
Princess Bubblegum = rational management in advanced monopoly capitalism
the cartographers create a “cultural entity” that, it is claimed, is only represented in the maps [...] also brought into being ... the authority that underwrote their own discourse ==> they make themselves
[*]colonialization is based on a culture's perceived need to acquire a protective zone between itself and the world in order to gain authority
(also) “it becomes increasingly difficult to find a stable signified to which the whole thesaurus of exotic signifiers may be referred” [Greenblatt]
topophilia
(i have been trying to reverse the movement of) transition from cosmography to to[...]
(757)[...notes/note Sana.txt]%90.6[...])
--> (perspectival signature) existential relation with space
-Princess Bubblegum naturalized story: total control of now alienated bodies in a machine-determined future; (her jokingly horrible) mission to promote scientific management of every phase of society;
Princess Bubblegum = rational management in advanced monopoly capitalism
the cartographers create a “cultural entity” that, it is claimed, is only represented in the maps [...] also brought into being ... the authority that underwrote their own discourse ==> they make themselves
[*]colonialization is based on a culture's perceived need to acquire a protective zone between itself and the world in order to gain authority
(also) “it becomes increasingly difficult to find a stable signified to which the whole thesaurus of exotic signifiers may be referred” [Greenblatt]
topophilia
(i have been trying to reverse the movement of) transition from cosmography to topography
cartographic truth --> silent agenda (--> power structures)
motivation and demotivation of proper names and their implied referents
...................................
Allegories of the Continent
Persianisch, Persiae,
...................................
[Mary Louis Pratt]
“Our” Dr. Livingstone was a grand nephew of the “real” Dr. Livingstone in Africa. English Canada was still colonial in the 1950s: reality and history were somewhere else, embodied in British men.
The syllables wound through our lives, threading together by force of repetition things that were distant, discontinuous and unreal. Living stone. This is how empire makes the world meaningful to its subjects, how it weaves itself into the everyday.
...empire made us part of a history that was somewhere else made by people who were not us. At the same time, when it came to Africa, we knew who we were. Sunday school missionary stories built the color line into our imaginations. That was part of their job, to create us as subjects of empire, give us our place in the order.
The book aims to be both a study in genre and a critique of ideology. Its predominant theme is how travel books written by Europeans about non-European parts of the world created the imperial order for Europeans “at home” and gave them their place in it. I ask how travel writing made imperial expansion meaningful and desirable to the citizenries of the imperial countries, even though the material benefits of empire accrued mainly to the few. Travel books, I argue, gave European reading publics a sense of ownership, entitlement and familiarity with respect to the distant parts of the world that were being explored, invaded, invested in, and colonized. Travel books were very popular. They created a sense of curiosity, excite[...]
(758)[...notes/note Sana.txt]%90.7[...]r />
in terms of co-presence, interaction, interlocking understandings and practices, and often within radically asymmetrical relations of power
***strategies of innocence*** (constructed in relation to older imperial rhetorics of conquest)
--> main protagonist of the anti-conquest is a figure (Pratt sometimes calls) the “seeing-man”: (an admittedly unfriendly label for) the white male subject of European landscape discourse--he whose imperial eyes passively look out and possess
the idioms of travel and exploration
two processes in Northern Europe (“planetary consciousness”):
•the emergence of natural history as a structure of knowledge
•the turn toward interior exploration
+
•Bourgeois forms of subjectivity consolidated themselves
•new territorial phase of capitalism propelled by searches for raw materials began
•coastal trade extended inland
•
ways of reading and focusing rhetorical analysis
...................................
[Brancaforte]
word + image
art + science
visual + discursive
the reality that he [Olearius] has experienced
Conley: “the mass of textual material that accompanies single-sheet or atlas maps tends to reveal its ideological perspective in the gaps between a silent, spatial, schematic rendering of an area (in visual form) and a voluble [por harf پرحرف], copious, emphatic, printed discourse that strives to tell of the invisible history that the image cannot put into words”
questions of
•authorship
•political power
•intellectual influence
Meerwunder, exotic curiosities from the sea
“we were about a gun-shot's distance”
in the age of incipient European colonialist expansion
a truly Baroquearoque (bestseller) work, Vermehrte Newe Beschreibung der Muscowitischen and Persischen Reyse
(in terms of Oriental drama)
erudition (fazl فضل) + adventure }-> in narrative
•it is Adventure Time
proto-ethnography
acquire eyewitness information about a relatively unknown part of the world
-(with Olearius's style we can hear) ethnography's mantra: “writing from the ground” --> attention to the shakenness of difference (encountered or imagined) [Stewart bringing my attention to the writing affect:] “ground” sends people bouncing, takes place as a threshold, hits the senses as a set of provocations. “Writing matters if objects of analysis are to be understood as emergent forms with qualities, intensities, and trajectories that can be described or evoked. Writing is not epiphenomenal to thought but its medium. As it sidles up to worlds, disparate and incommensurate things throw themselves together.” (Stewart 2012)[...]
(760)[...notes/note Sana.txt]%90.9[...]ent forms in Iran?] attention to the still unfolding [--> Foad's (mental habit of) describing the fixed object of destiny (of Iran).] how to move in the manner of things slipping in and out of existence? the way a world (in this case: Iran) elaborates in prolific forms, taking off in directions. the Iranian real is alchemical, traveling in circuits of impact and reaction, in which things happen. we must train ourselves on an effort to describe the iterations/durations/modes of “being taking place.”
...................................
Said: “the idea of representation is a theatrical one: the Orient is the stage on which the whole East is confined. on this stage will appear figures whose role it is to represent the larger whole from which they emanate...”
[when we use “theater” in a cartographic sense it refers to the dynamic space where the “I” or the “self” sees itself engaged in a public space (of kin, of others, of economic and political forces)]
the theatrical arts: spoken work + visual spectacle --> rise of opera
[--> rise of natural history]
observers of the differences between their civilization and that of the Persians, their standards of measure were those of the West:
Xenophon
Herodotus
Quintus Curtius Rufus
Strabo
Pausanias
Ammianus Marcellinus
Barnabas Brissonius
Pietro Bizzarri
Johannes de Laet
Thomas Herbert
Hans Schiltberger
Hans Christoph von Teufel
Stefan Kakasch
Anthony Jenkinson
Anthony and Robert Sherley
Thomas Coryat
Pietro della Valle
Garcai de Silva y Figueroa
Jean Babtiste Tavernier
Raphael du Mans
Olearius (1636)
Engelbert Kaempfer
a Greek invented dichotomy:
(Greek) small democracies =/= (Persian) powerful empire
modestia (cult of the simple and good) =/= superbid (pride)
law =/= monarch
‘conflict’ is a theme
Europe/Persia reasons for contact according to Cambridge History of Iran:
1- religious incentive (moharek محرک)
2- both against the Ottoman Turks
3- commercial incentive
4- travelers passed through Persia
Duke Frederick's commercial venture that would put the tiny territory on the map, as it were, and eliminate all its debts [...] with Adam Olearius chosen to chronicle the mission as its official secretary
“Duke's stated aim in sending the embassy to Persia was to establish a trade route with Persia and obtain exclusive rights to export silk from the area, thus squeezing out the other European competition, especially the Dutch”
his methodology
(Olearius's citational mobilization) a typical Baroque writer, he cites classical and Renaissance sources copiously and compares them to each other, thus paying homage to the scholarly tradition
•list [...]
(761)[...notes/note Sana.txt]%91.2[...]tion of what an oriental feast should entail
he marks the poles of Persian culture: as the site, on the one hand, of voluptuous, erotic encounters, and of unnatural cruelty and despotism on the other hand --> meant for the moral edification/codification of its western readers. (readers were taught about different countries + taught to be better European persons [with proper differences])
Baroque's excess of information
(as Pierre also noted in my style of language)
Beschreibung
*** the customs of the observed peoples ***
-->(language of pictorial representation emphasized)
temporal displacements [in his frames pictures]
inscriptions, conveying a sense of movement
scorpion bites Olearius (“Ich vom Scorpion gestochen” --> oriental danger) --> specimen scorpion (--> immobilized and tamed) --> back in the Kunstkammer --> Duke's cabinet of curiosities (--> on display)
["his” experience =/= Sa'di's technologies of writing]
Olearius + Hakwirdi --> Golestan of Sa'di
Sa'di's influence on German baroque literature:
•Grimmelshausen (Simplicissimus)
•Lohenstein (Ibrahim Bassa and Ibrahim Sultan)
•Gryphius (Catherina von Georgien)
•Montesquieu (Letters Persanes)
•Goethe (West-östlicher Divan)
Jens from Kiel library, like Olearius, is appointed court librarian, by state/Duke, given the task of cataloging and expanding the ducal/official collection, and developing the Duke's Kunstkammer/Wunderkammer
Gotterffische Kunstkammer --> “Wunderbuch” (book of wonders), with its insistence on the concepts of writing + drawing
Olearius's genre of frontispiece, his engraved title pages --follow--> Norbert: kluger Vater or fleissiger Praeceptor
clever father / industrious preceptor مرشد مربى #Pir [--> “our common father in heaven"], wants to introduce his children and students to something in arts or sciences, “make them understand” by means of his mouth + pen :
*analogy/simile: showing something grand by showing them something small --> an astronomer shows on a small hand-globe (*globo coelesti*) the make-up of the great heaven with all its visible bodies, where a point means a star ~(in the same way)~> the geographer represents on a small terestrial globe (*globo terrestri*) the entire circle of the earth with all its landscapes ~(in the same way)~> “our common father in heaven,” the Lord, his revealed Word, he wrote for us (his children and students) the great book of wonders --recognize--> Himself
}--> (the concepts of) microcosm & macrocosm : something small (a dot on a globe) stands for something else, larger than itself (a city) ==> individual objects of study or curiosities of nature, that are collected and presented to a reader/observer, represent a greater whole ==> interconnectednes[...]
(765)[...notes/note Sana.txt]%91.3[...]l animal
•plant books
•cabalistic number mysticism
•old testament motifs
}==> emblematics became a kind of a language, that scholars and then readers of the vulgar tongue deciphered in books and then applied to a number of fields in daily life
spiritual symbols of allegory and myth + factual/fractal world --common--> visual art
}--> ‘title page’ : interplay of symbol & reality <-- interaction of different spheres of imagery:
•historical characters
•living people
•stuff of geography
•stuff of astronomy
•architectural views
•(in the 14th century scholars began to collect) ancient coins (and medals) [one side: great events, historic individuals -and- the reverse: depicted allegorical subjects, gods or the *fates*, allegorical personifications inherited from the middle ages [arts and vices]] ~--> *moralizing nature of (someone's) ‘specifications’* [--> frontispiece: personifications as simulated sculptures in niches flanking the archway]
Sa'di =/= author's portrait updated ~ Olearius
Olearius had three printing presses installed in his house, and required that the engravers live and work there, under his direct supervision
“Concerning the Changeability of Worldy Things, and the Wonder and Praise of Virtue”
‘flaming hearts’ symbolizing “their” union
symbolism (of the frontispiece tries to) contain the subject matter (of the text that follows)
the triumph of death (but with a happy end for the deceased) # Adventure Time
“that which i wish for is not mortal” (Duke's motto)
“virtue lives on after the funeral rites”
his home, name, heraldry, figure, allows the viewer to grasp the entire span of the deceased's life (and death) *at a single glance*
horn of plenty
cupid is astride (with a leg on each side of)
astrilized
*winged sphere*
winged fame trumpets the deceased's accomplishments
christian mastery over the infidel--who is blinded to the true faith
a group of international admirers
**methods used in Europe to disseminate information about foreign people** during the early modern era:
•Flugblatt (broad-sheet or broadside, 14th century), a medium directed at the illiterate classes (that needed visual cue) [included: news about battles, astrological prediction, sighting of comet, birth of a monstrous creature (animal or human), execution of a famous criminal, tales of witches, devils, religious or political propaganda]
Flugblatt counterparts:
◦Flugshrift (flying writ, flying pamphlet), popularized by Martin Luther, four pages with woodcut gracing, for audience with ability and leisure to read longer tracts
•illustrated costume book. with Mannerist strapwork, grotesque[...]
(766)[...notes/note Sana.txt]%91.5[...]م رس، ميدان ديد) of the rulers
map and approval
different layers of information in the map: by looking at it all at once, it is difficult to comprehend the entire story that the author/artist are trying to tell. by examining individual visual elements in the map, and then linking them to the text, one can trace the different narratives extant--manifest and latent--in the work (Brancaforte on Olearius cartographic work)
(this visual rhetoric is also what i am using in my storytellings) (i also need to be careful with my collages: (not?) to map out creations that are totalities much greater than its author's own appreciation or conscious knowledge of them; to emerge an often confused and paradoxical but signatory “self” in the liminal/marginal areas of the page)
•“the mass of textual material that accompanies single-sheet or atlas maps tends to reveal its ideological perspective in the gaps between a silent, spatial, schematic rendering of an area (in visual form) and a voluble (por-harf پرحرف، روان، سليس، چرب و نرم، خوش زبان), copious (mofasal مفصل), emphatic (mo'akad تاکيد شده), printed discourse that strives to tell of the invisible history that the image cannot put into words.” (Conley)
grid, superimposed on the map
a common topos in Persian painting: a male protagonist expecting the female to pour wine or some other liquid into the shallow bowl he is holding
this ‘anticipation of drink’ is construed (in the title of Olearius map of persia) as a gesture of welcome and hospitality; providing the viewer with an iconic image of two “typical” inhabitants and their form of dress --> “promise and peril” [riches to be found + dangers encountered; treasures + giant snakes]
this continues today: the image of an iranian woman in native dress
on the Persians’ inner nature and customs
the dedicatory cartouche's [special effects]: ruler's name, capitalized, special style of italics
establishing the Duke's geographical purview --> linked to foreign territories
through ‘knowledge’ and ‘discovery’ --> learn about Safavid Persia
(Conley)
(cartography during early modern age afforded to) the emerging self and the self's relation to the idea of national space
between raw perception and creative imagination
surveying and plotting the world
the drama of european literature: an unforeseen theatricalization of the self in the 15th-17th century
-the self seems to be produced in the form of a subject, as a paradoxical being divided between a representation of the conditional relations it is producing and the composite nature of the simultaneously aural and visual medium of print
-growth of cartography parallels that of the coming of autobiography --> mapping is responsible for the consciousness that leads [...]
(768)[...notes/note Sana.txt]%92[...]patial, schematic rendering of an area (in visual form) and a voluble (por-harf پرحرف، روان، سليس، چرب و نرم، خوش زبان), copious (mofasal مفصل), emphatic (mo'akad تاکيد شده), printed discourse that strives to tell of the invisible history that the image cannot put into words.” (Conley)
grid, superimposed on the map
a common topos in Persian painting: a male protagonist expecting the female to pour wine or some other liquid into the shallow bowl he is holding
this ‘anticipation of drink’ is construed (in the title of Olearius map of persia) as a gesture of welcome and hospitality; providing the viewer with an iconic image of two “typical” inhabitants and their form of dress --> “promise and peril” [riches to be found + dangers encountered; treasures + giant snakes]
this continues today: the image of an iranian woman in native dress
on the Persians’ inner nature and customs
the dedicatory cartouche's [special effects]: ruler's name, capitalized, special style of italics
establishing the Duke's geographical purview --> linked to foreign territories
through ‘knowledge’ and ‘discovery’ --> learn about Safavid Persia
(Conley)
(cartography during early modern age afforded to) the emerging self and the self's relation to the idea of national space
between raw perception and creative imagination
surveying and plotting the world
the drama of european literature: an unforeseen theatricalization of the self in the 15th-17th century
-the self seems to be produced in the form of a subject, as a paradoxical being divided between a representation of the conditional relations it is producing and the composite nature of the simultaneously aural and visual medium of print
-growth of cartography parallels that of the coming of autobiography --> mapping is responsible for the consciousness that leads to the production of the fashioned self
rise of:
•autobiography
•opera
•natural history
Olearius multiplicity of roles
artist, geographer, historian, tourist, merchant, diplomat,
Olearius's production of self
mantle of artist is passed on to the author, who asserts himself and his new status in pictorial form
[in the corner of the map of Flensborg from Newe Landsbeschreibung] a hat obscures the specific character traits of the individual [artist/cartographer], and the image opts instead to emphasize the professional activity of the geographer [==> *expert: a new subject ruled by laws of classification or ideology, an expert cosmographer or topographer]
+ beautiful theories of a fire that burned in the human heart
he stick to his calculations despite the criticism he receives from colleagues and friends
Olearius's sc[...]
(769)[...notes/note Sana.txt]%92.1[...], an expert cosmographer or topographer]
+ beautiful theories of a fire that burned in the human heart
he stick to his calculations despite the criticism he receives from colleagues and friends
Olearius's scientific reticence (kam-guyi کم گويى)
he quotes (without attribution) Athanasius Kircher: “some think that the earth, as well as the heavens have their intelligent angels or spirits which move inside them and thus bring the waters out of their depth” (Vision of Persia p.153)
therefore the waters were driven by a natural power through the hidden veins of the earth and rose up into the mountains, just as in a human being the blood rises from the liver to the heart and moves upward to the head through the vena cava. --?--> Harvey's discovery of the circulation of blood
...cartographic literature both reflected and brought about changing perceptions of the world
about Marco Polo
Gabriel: Marco Polo did not have the influence on geography that one might have expected [...] he had no corresponding education, had been unable to make astronomical observation, and the results of these thrown-together maps was complete chaos [!]
the shape-shifting Caspian sea
*** Tabula Asiae ***
Olearius's travel account also seeks to be encyclopedic
...describe and judges the deviations from the European norm
common
barbarous
destruction of the body itself
Munster's final judgment:
“[Perisans] do not speak much and are more apt to act than to speak. they like the uncleanness or lust of the body; they are measured in their eating habits; they seldom keep to what they promise unless it is to their advantage” --> a laconic (mojez موجز) group of people who are frugal (sarfeju صرفه جو) in their habits, rarely keep their word unless it is to their advantage and are also oversexed ==> they are indeed different from the Europeans
discourse of analogy
cartographic evidence
a book of others
the ways it fashions received information
“Ortelius's innovation in the science of cartography is that he attends less to the “big picture” of the world than to putting together an illustrated summery of possibly infinite number of fragmentary parts (Conley)
--> “segmentable” units of an infinite possibility of scale and focus (#Goolge maps)
[]
Blue Map of Persia
influence of Ptolemy on the early islamic cartographers, in the time of Ma'mun
the notion of the inhabitable world being divided into seven horizontal bands called ‘climata’ or agalim/aghalim/ اقلیم(a geographical model derived probably from Persia)
*encircling ocean* surrounded the known world, and that usually have south a[...]
(770)[...notes/note Sana.txt]%92.2[...]tronomical observation, and the results of these thrown-together maps was complete chaos [!]
the shape-shifting Caspian sea
*** Tabula Asiae ***
Olearius's travel account also seeks to be encyclopedic
...describe and judges the deviations from the European norm
common
barbarous
destruction of the body itself
Munster's final judgment:
“[Perisans] do not speak much and are more apt to act than to speak. they like the uncleanness or lust of the body; they are measured in their eating habits; they seldom keep to what they promise unless it is to their advantage” --> a laconic (mojez موجز) group of people who are frugal (sarfeju صرفه جو) in their habits, rarely keep their word unless it is to their advantage and are also oversexed ==> they are indeed different from the Europeans
discourse of analogy
cartographic evidence
a book of others
the ways it fashions received information
“Ortelius's innovation in the science of cartography is that he attends less to the “big picture” of the world than to putting together an illustrated summery of possibly infinite number of fragmentary parts (Conley)
--> “segmentable” units of an infinite possibility of scale and focus (#Goolge maps)
[]
Blue Map of Persia
influence of Ptolemy on the early islamic cartographers, in the time of Ma'mun
the notion of the inhabitable world being divided into seven horizontal bands called ‘climata’ or agalim/aghalim/ اقلیم(a geographical model derived probably from Persia)
*encircling ocean* surrounded the known world, and that usually have south at the top, probably to emphasize the importance of Mecca
system of Climes
(book of) notification: tanbih تنبیه
...pioneer on the road toward a (geographically) correct picture of Persia
_Persienbild_
...................................
“drawn from life”
the imagery and allegorical figures found on the frontispiece are learned signifiers belonging to a visual world that reflects and prefigures the verbal description that forms the body of the work
Olearius designs a brilliant visual program
visual table of contents
his nascent (dar tavalod درحال تولد) nationalist feelings
he translates both:
•the literature of the Persian poet
•the visual code of the land (he has visited)
traces of the author within the map
signs of the hidden power relation
depiction of the exotic “other” --> represented visually and typologically categorized, be it within the map itself, or in the boundary areas, in the margins of the representational space**
--?--> Timuri jiz
[...]
(771)[...notes/note Sana.txt]%92.2[...]seldom keep to what they promise unless it is to their advantage” --> a laconic (mojez موجز) group of people who are frugal (sarfeju صرفه جو) in their habits, rarely keep their word unless it is to their advantage and are also oversexed ==> they are indeed different from the Europeans
discourse of analogy
cartographic evidence
a book of others
the ways it fashions received information
“Ortelius's innovation in the science of cartography is that he attends less to the “big picture” of the world than to putting together an illustrated summery of possibly infinite number of fragmentary parts (Conley)
--> “segmentable” units of an infinite possibility of scale and focus (#Goolge maps)
[]
Blue Map of Persia
influence of Ptolemy on the early islamic cartographers, in the time of Ma'mun
the notion of the inhabitable world being divided into seven horizontal bands called ‘climata’ or agalim/aghalim/ اقلیم(a geographical model derived probably from Persia)
*encircling ocean* surrounded the known world, and that usually have south at the top, probably to emphasize the importance of Mecca
system of Climes
(book of) notification: tanbih تنبیه
...pioneer on the road toward a (geographically) correct picture of Persia
_Persienbild_
...................................
“drawn from life”
the imagery and allegorical figures found on the frontispiece are learned signifiers belonging to a visual world that reflects and prefigures the verbal description that forms the body of the work
Olearius designs a brilliant visual program
visual table of contents
his nascent (dar tavalod درحال تولد) nationalist feelings
he translates both:
•the literature of the Persian poet
•the visual code of the land (he has visited)
traces of the author within the map
signs of the hidden power relation
depiction of the exotic “other” --> represented visually and typologically categorized, be it within the map itself, or in the boundary areas, in the margins of the representational space**
--?--> Timuri jiz
patronage
naming
“es gab eine lustige perspective”
of note in this scene [shah Safi's banquet for the Hostein embassy] is the woman alongside the right wall, who seems to be flirting coquettishly with a German looking in her direction, thus establishing a kind of contact between the two cultures
the monarch's true nature is laid bare
“you see me from the outside, as a pleasant young man in years, but on the murderous interior i am a tyrant.”
the scene of Eastern opulence and decadence corresponds to a 17th century (or even 21[...]
(772)[...notes/note Sana.txt]%92.2[...]m’ and ‘speaking to’ ==> shifts that can effect moves in collective meaning-making
wordy texts
(Star Trek's) displaying “our” modern commonplaces out of the place they are coming from --> makes me vomit
-in US sci-fi TV series we face that we are still Aristotlian, in our regulation of speech, we live under the regime of non-contradiction and of non-equivocation (tie up our public life in it) (--> when i say this is not my story, i am talking about another tradition of speech regulation)
proto-Baroque theater
*ambiguous monarchy*
absolutism has never been a feature of Iran monarchies
(who?) put an end to the complex, emergent baroque polity
a baroque sensibility was no longer salient in the Danish monarchical context and the baldachin became war booty --> that is how Adventure Time's sensibility is now
[Verran & Winthereik briliant thinking and literature:] “baldachin was designed to perform within the tense shifting landscape of partnerships associated with an aristocracy vigorously reorganizing itself as it emerged out of the crisis of the late medieval.”
there was a shift from ‘vertical to horizontal social integration’ (Christianson) with a better-off peasantry and a surge in the urban middle classes, and secular magnate families (najibzade نجيب زاده)
the baldachin was a device that performed in a force field--a wary but indomitable alliance of crown and noble magnates --> baldachin as a diagram in association with texts, the speech, and bodily gesture of court events
diagram: ambiguously and ambivalently ‘spoken from’ (--> proposing how a just society might be achieved) and ‘spoken to’ (--> a vivid vision of a just polity)
a figuration that equivocates over what a just society is
baroque diagram's felicity and ability to assist **collective passage through complexity**
tapestry (فرش / منقوش --> is concerned with collective way-finding ~ pilotage) and diagram }--> has to do with the collective
baldachin and the (innovation) model as material semiotic devices that intervene in the ‘happening of the real’ (Lury & Wakeford, Winthereik & Verran)
-they press upon others their presence as *participating entities* and offer *pilotage*
the model perfroms by eschewing اجتناب contradiction and equivocation =/= the baldachin (my graphs, atlases) elaborately figures both equivocation and contradiction --> *it equivocates about contradiction*
[equivocate: in Medieval Latin perfect passive participle of aequivocō “I am called by the same name”, doubtful signification]
Verran (in baroque form juxtaposing an engineering object with an art object) identifies diagrams as capable of effecting *dual rhetorical shifts*, effect poss[...]
(773)[...notes/note Sana.txt]%92.6[...]h “mission” (‘to rescue women’ and) ends any discussion with her (about women, or Islam)] }==> essentialized and monolithic (and flattened) ‘Islam’ emptied of history, diversity, complexity, and dissent نفاق -- devoid of any internal complexity and in fact incapable of effecting change from within
[--> critical use of #islamicated instead of “islamic"]
organic intellectuals (of the empire)
(authentic) native informants
brave and courageous ‘victims’ of Islam
•Rushdie one of the strongest voices within the clash of civilizations framework, in popular support for the Global War on Terror
•Manji's narrow polemic and cultivating a persona (of young smart queer woman) ==> new Orientalism
•Hirsi Ali an authentic ‘victim’ (“I used to be a Muslim; I know what I am talking about” -saying things that liberal ‘politically correct’ discourse will not allow Whites/non-Muslims/Westerners to say)
}--> ideology of Empire --> [a neo-colonial project:] discursive construction of an essentialized Islam
a range of “misogynist cultural” practices:
•FGM (female genital mutilation)
•honor killings
•the ‘cult of virginity’
--> they all predate islam and are common to Animists and Christians of the sub-Saharan region as well as Ethiopian Jews
liberal rhetoric of saving Muslim women
when some illustratives are pitched as a sensitive response to racist Islamophobia, but taking part in the mainstream discourse on Islam and homosexuality
‘Islamic-ness’ of the subject-matter
(the strange idea) that all Muslim countries are Islamic
part fiction, part ideological label, part minimal designation of a religion called islam (or “west”)
-How really useful is “Islam” as a concept for understanding Morocco and Saudi Arabia and Syria and Indonesia (or Iran)? [Said asks]
<br />
return them to the ‘chardivari’
(Toor's notion of) ‘patriarchal opportunism’ : “whereby patriarchal structures from families to nation-states strategically select elements from an ideological ‘toolbox’ in their attempt to gain support for the sexual regulation of women.”
Toor showing how impossible it is to think of ‘Islam’ as being the source of Muslim women's problems:
•(an ordinary story) runaway marriage --to--> a battle for the consolidation of class and patriarchal power played on a national stage; a case (of Saima) abounding in the established and familiar postcolonial binaries of East/West, tradition/modernity, public/private, sacred/profane
*class struggle is itself always already a gendered process, both discursively and materially*
clash between different and competing patriarchies or patriarchal arrangements --> the status of women within kin-networks --> the role of marriage in consolidating class power ==h[...]
(774)[...notes/note Sana.txt]%92.7[...]t of injunctions encoded in theological and juridical textual sources--is always/already an internally contested discourse rather than a monolithic and internally coherent thing.”
(--> understanding of) the ways in which ‘the law’ itself is constructed and operationalized; delightful colonial legacy called the “Family Laws” (part of the penal codes of India, Pakistan, and Bangladesh);
•zina (zena, illicit sex, adultery, premarital sex) --> far from being an expression of religious piety at the familial or state level, the zina law is wielded as a potent weapon of control and extortion by families of ‘disobedient’ women + the rights that the moral authority of Islam grants the women against their families }=/= the manner in which the mainstream media in the West constructs the role of Islam in the lives of Muslim women (~ everything to do with Muslims is explained by ‘Islam’) =/= Khan's research on incarcerated women leads her to conclude that poverty is an important causal factor in the imprisonment of women under the charge of zina in Pakistan (structural adjustment policies imposed on Pakistan by the World Bank and IMF from the 1980s on) --> larger global political and economic processes
•a transgender couple charged with perjury under the Pakistan Penal Code, and not under ‘Islamic law.’ Supreme Court would rule in their favor, the judgment drew on the presence of the figure of Hermaphrodite in Ancient Greece to Islam + discussed with sympathy by mainstream media + well-organized and politically savvy hijra community in Pakista
}--> @Hoda, since she is interested in women's status under purportedly Islamic regimes
}==> Islam is not the overarching motor within purportedly Muslim societies that mainstream discourse would have us believe
(Rastegar > Toor:) “it is typical of much human rights discourse in the Third World to focus on [...] practices of regulating women's bodies, especially those identified with Islamic law, while ignoring socioeconomic concern.” @Hoda
Toor's two distinctions [=/= collapsing all forms of ‘Islamization’ resulting in a serious misunderstanding of the social processes at work]:
•‘Islamization from below’ : rise of (voluntary) public piety among Muslims, adoption of particular styles of facial hair by men and of various forms of hijab by women
•‘Islamization from above’ : the ways in which structures of power—from families to states—deploy ‘Islam’ in order to control women (and men)
(Toor:) Shah's cogent critique of the fetishization of the ‘community’ in ethnographic literature
a society defined by ‘a history of’
•dictatorial regimes (with support of the U.S.)
•(under siege from joint pressures of) a corrupt ruling class
•a heavy debt burden
•predatory and conspicuous consumption
•ongoing (neo)colonial intervention
==> cultural identity becomes a con[...]
(775)[...notes/note Sana.txt]%92.9[...]recarity ==?==> intimacy (of people in place)
(in winter with T-shirt and sandals) the townie body unfazed by the cold, endearing, a little heroic
an imaginary --> a logic of some sort --> abstracted ==> become a thing in itself
or, a thing simultaneously virtual and concrete
like the road, made not of dreams per se, but of laws, of ordinary practices, military surges, and construction technologies
...intensities pass from body to body:
•human bodies
•animal bodies
•machine bodies
•bodies of thought
•ecosystems
•visceralities and noumena
•histories
•the seamless habitus of supermarkets and credit cards
•
(Stewart's) precarity's form: compositional + decompositional
attachments, temps, materialities, states of being
[*]description: a writing culture lodged in emergence, generativity, potentiality
things that come into form through an assemblage of affects, routes, conditions, sensibilities, habits
what it means to meet the world:
(Stewart) *as a nearing* [=/= raw material for exploitation]
(Heidegger) as the ringing between composing subjects and objects
(McCormack) felt as ways of going on in the world
(Deleuze) as increases and decreases, brightening and darkening
() in a cartography distributed across a field of intensities and durations
[=/= rush to incorporate them into a representational order of political or moral significance]
...................................
[*]epistemology = stories of knowledge from before that somehow we are still living with now (#fable)
Geroulanos -->{ Ardrey --to--> Kubrick's african genesis : “weapon fathered man”
technology + prehistory (in postwar period)
“tool ==> man"}
...................................
knowing images
epistemic image : knowledge-based pictorial gestures (in my work without) --> organization + collecting + demonstrating theories + scientific tools + direct references to natural objects
--> searchable interfaces (+ desire for condensed information)
(**list ==> searchable**)
(Apianus's early modern cognitive horizon -->) eye: another organ used to calibrate settings
activated eye --> new empirical pursuits
my epistemic images : work of an image fetishist
bestiary: animal character diagnosis
[horses]
(from) genre of taking care of the animal: veterinary --to--> chiromancy: profiling of the animal conditioned through the serial nature of list (==> control)
...................................
Brancaforte
readings of the apparatuses framing Olearius's books
tradition of representing Persia in the West (Xenophon and Herodotus)
narrative elem[...]
(777)[...notes/note Sana.txt]%93.1[...]rran > ) peculiar intensification of the act of fieldwork
good faith analysis : stories that are explicit about the double vision through foregrounding within the story a figure that enables *switching*
•stories that never intervene in a way that was imagined (before the study was carried out)
(Strathern's) [*]partiality = incomplete + committed : a description is always part of a whole, which can never be known as a totality, and it is political (biased)
lecture performance ~= brining the effect of a story to life as generalization --> infra-ontological + epistemological work
...................................
Kwa
[*]holism: the ideal of integrating all the workings of nature into one whole
1950s --> a special relationship between the holism and the computer (the idea that if the assumption of holism is fed into a computer model, the computer faithfully reproduces it)
early 20th century --> notions of the complex unity of (living) systems ==> romantic conceptions of nature
*complexity = romantic holism =/= reductionist*
romantic tradition of complexity : to see an underlying unity in a world of heterogeneous objects and phenomena (Rousseau, Cuvier, last two thousands years, [is religion romantic?])
romantic scientist's moderate version of Kant's Copernican Revolution:
•Rousseau
•Humboldt --> ***to arrange the facts, not successively on the order in which they have presented themselves, but according to the relations which they have between themselves*** [~~> a sort of paranoia]
◦the idea that to see that Humboldt was able to see takes a “sensitive observer”
•Whitehead --> physical systems with endurance as the measure of their stability
•Tansley --> ecosystem ~= superorganism
•
=/= baroque (--Kwa--> neobaroque):
•Leibniz --> every bit of matter can be conceived as a garden full of plants : each drop of its bodily fluid is also such a garden ==> ***it is the direction of looking that matters *** (mode of attention)
•Deleuze
•Whitehead
•Darwin
•Benjamin
•
bestiary = baroque + romantic
*romantic complexity (looks up) =/= baroque complexity (looks down)*
•looking up: integrate individuals (who appear to be a heterogeneous lot) at the phenomenological level to a single entity at a higher level of organization --> (plants and animals, individuals) are*functionality integrated* [<-- my problem with the notion of community]
◦looking up to the world of platonic forms <-- a process of abstraction
•looking down: a table of companions --> (plants and animals, individuals) are *cooperating*
(romantic conceptions of) society as organism =/= (baroque conception of) organism as society
(historic) baroque
[...]
(778)[...notes/note Sana.txt]%93.5[...]tion
Leibniz baroque philosophy --> monad: individuals not linked to form greater systems (they don't even communicate), but they affect each other
--Deleuze--> each monad had its context represented inside itself (as fold) [more important the monad --> richer its world]
metaphors of romanticism:
•organicism
•system --> (in graphical representation) depicted by connecting lives between constituent elements (=/= monad)
•
Whitehead --Deleuze--> a neobaroque philosopher --> possibility of a chaotic side-by-side existence of mutually exclusive realities
(baroque era) harmony: art of counterpoints (bringing together independent voices)
German baroque (Gryphius, Lohenstein) --> nature = [*]ruin: heap of highly significant fragments =/= seamless web (@ERG website)
•fragment: independent individual things with a monadological structure (~/= postmodern understanding of fragment)
•link (between them) = reciprocal reference =/= connection
◦(references remain in their) *allegorical immanence*
•
World War II ~=> systems theories (attempt to explain the structure and behavior of complex objects
Charney + von Neumann
deterministic description of the atmosphere
“long-range forecasting”
computer-based metrology
==> *field* became the essence of atmospheric state (field =/= structure, phenomena such as cyclones, fronts, cyclogenesis, frontogenesis)
<--Lorenz-- a given that the atmosphere is a single whole
romantic & nonromantic Darwin
evolutionary theory
phylogenetic tree
-“war of nature ==> higher animals directly follow”
-individual organisms engage in various interactions with each other ==> speciation
Tansley (fulfilling a romantic expectation with regard to complex systems) --1926--> maintenance of equilibrium by ecosystem ["life = equilibrium"]
=/= Schrödinger (showed that equilibrium is unfit as a metaphor for life) --> life = islands of low entropy (complex locations) in a sea of high entropy (of decreasing complexity)
Lokta
(evolution of) chemical systems = general systems
Patten
ecosystem ecologist
“ecosystem = natural control system” ~= (single equilibrium simple cybernetic) technical control device <-- the metaphor of *automatic machine* (taken literally)
representing whole ecosystems by (mathematized and fit for simulation on digital computers) models
1960s 70s --> system ecology
--lurck--> (romantic trope of) rigorous functionalism [every little plant or insect had its place as a cog on a giant machinery]
Rene Thom
chemical reaction kinetics
biological morphogenesis
catastrophe theory: slight change in a si[...]
(780)[...notes/note Sana.txt]%93.6[...]ve rise to sharp discontinuous change
==> existence of multiple equilibria
Slobodkin
game theory
management of natural systems
Prigogine + Stengers
brusselator device (--> strange attractor) --> behavior and evolution of complex systems --illustrate-->
•discontinuous development
•bifurcation (points at which the system may go in either of two directions --> the system behaves as a whole)
local random fluctuations (around a mean) --> bifurcation point --> the system as a whole evolves to a new order
=/= cybernetic system (control center)
=/= steam engine (governor)
Robert May
the more complex a system is, the more likely it is that small fluctuations (will be just large enough) to be critical
complexity ==> unstability
~~~~> chaos theory
(for Prigogine) fluctuation: essential condition for order of physical universe, life, civilization
[the most humble aspect of the behavior of matter:] white noise --(chaotic phenomena)--> order [on macro level]
turbulence <-- cannot be predicted (deterministic approach), but we have empirical certainty that they will appear
55BC --turbulence--> Lucretius’ De Rerum natura (philosophical poem on the nature of things)
(his basic metaphor of) nature: hydrodynamic flow of particles in free fall, in swirls, in vortexes
‘small cause ==> disproportional nonlinearity’ : ‘random collision of some falling atoms ==> constitution of world’
--Serres--> (Lucretius) heterodox tradition (=/= orthodoxe)
romantic & baroque are ***discourse =/= paradigm***
•discourse (available to draw from)
•paradigm (to succeed another paradigm) [<-- to be careful as an artist, the fantasy of genesis]
•since the 19th century romantic complexity had been the more orthodox discourse
•since 1975 baroque complexity became the focus of interest
}=/= new conception of reality
•romantic complexity --favor--> stable structural metaphors (self-correcting cybernetic machine, Gaya, etc.)
◦criteria can be established (more easily) --> delineate emergent wholes (*abstract criteria*)
•baroque complexity --favor--> swarming individuals metaphor (population of individuals in turbulent motion) --> delineate emergent wholes (*situational criteria*)
◦conceptual problem of baroque: there may be higher level order, but what is it?
◾(it is not) stable patterns of communication (<== if patterns exists they are short-lived, individuals take part in several wholes rather than in one)
body = turbulent phenomena par excellence
*****
--Deleuze--> the very idea of “concept” is different in baroque thinking : [*]concept = an allegory, a narrative =/= a symbol of the [...]
(781)[...notes/note Sana.txt]%93.7[...]rs (self-correcting cybernetic machine, Gaya, etc.)
◦criteria can be established (more easily) --> delineate emergent wholes (*abstract criteria*)
•baroque complexity --favor--> swarming individuals metaphor (population of individuals in turbulent motion) --> delineate emergent wholes (*situational criteria*)
◦conceptual problem of baroque: there may be higher level order, but what is it?
◾(it is not) stable patterns of communication (<== if patterns exists they are short-lived, individuals take part in several wholes rather than in one)
body = turbulent phenomena par excellence
*****
--Deleuze--> the very idea of “concept” is different in baroque thinking : [*]concept = an allegory, a narrative =/= a symbol of the cosmos <-- romantic idea of concept: a cosmological order that is grasped by the thinking subject
the uncertainty (of the world) in the baroque case is ontological [=/= epistemological --> uncertainty is an effect of not knowing enough]
...................................
(i say in iran, instead of public jurnalism we need more) *public anthropology*
...................................
(Stenger > Stewart > vivid pragmatics ~=)
(McCormack > Stewart > radical) [*]empiricism: if you walk in the woods --encounter--> the unthinkable profusion of forms --> material-aesthetic registers of (mobile & immobile flickering of) is and was (=/= sensory details described)
•[*]description: accidental glimpse of what matters + what shifts its matter in a moment of recognizable though unnamed and partial significance
tonal differences
a spark of color
a modulation in tempo
half-patterned expressivity
--of--> a scene teemingly differentiated and marked by thresholds of matter
when a tree is “charged and transfigured” by a violent sunset
Stewart + Dillard
a thing becomes a call to word
(Harman:) objects themselves, like voices or forms of writing, have style
Stewart > Dillard's causal logic of bizarre but categorical predation:
a small frog perched precariously on a lily pad in a pond, its back end already strangely slumped in the water. Then it suddenly deflates
its skin “ruck, and rumple, and fall’ and then “formless as a pricked balloon, lay in floating folds like blight scum on top of the water”
--suggest--> its style
=/= exempla of a generality
=/= embodiments of something
*points of precision* in moments, scenes, forms, and states of matter
an image synesthetically remembered --> engineered bridges of the purely social or thee purely natural imagine a flatly describable world composed of fully present states of being
...the wind forms blades in the sea like lines on a page
description: an approach [...]
(782)[...notes/note Sana.txt]%93.8[...]ing it is grounding in) world's variegated poesis --> ([*]description:) to make room ([for its] emergence --into--> theory)
A walker with a routine gets used to the little apparitions of something throwing together in his or her vicinity
(questions of points of contact:) what to do with your eyes?
([against?] positionality of) writing from the ground
(memory of a city:) a contact aesthetic of histories and rogue trajectories set in motion by every object encountered
harshly half-formed world
germinal aesthetics
channels of autonomous objects lay down stakes and swerve at points of contact with the itineraries of other things ==create==> a distributed zone of *robust realism*
the real (of X): transversal arrays of qualities or activities (like musical refrains) give order to materials and situations, human bodies and brains included, as actions undertaken act-back to shape muscles and hone senses
(to sharpen) realist attention to things
[*]life: ontological entertainment
unfulfilled systems littered the kitchen
tangent to an elsewhere
gleamingly restored eighteenth-century perfections <-- Cinderella's mansion
...of autonomous objects lying around...
a zone of randomly abandoned X
against the background of nothing
visceral avoidance
pretty and fresh as blueberry pie
townies (how i am not a townie where i live)
•townie: loyalty to the expressivity of things
sociality of a wedding party (filled with roles and dressings)
crazy ricochet..
perfectly ordinary...
...long-ago layered over the wood (necrotic غانقرايايا)
“expressivity sliced through matter, word, and action, locking them together in a harshly half-formed world”
writing Cinderella diaries --> questions of realism
•what kind of real we enter?
•her realism (bring her) --into--> a rough contact with objects human and non-human
•Cinderella does things to and with them (her animals) [and reverse]
*social pressure ==> (people) make descriptive mistake*
a problematic (for example afterlife of a tragedy) --that--> inspires X --to--> speculative interest in forms
•Cinderella stating to noticing things (rumors, gossip, realism)
•gossip: realist attention to things
the world were his secret
loved the smell of the cold
in the night's dark hours
demanded our co-emotional sharpness
the world literally burst into color on the home side --and--> went gray in the instant of passing over the edge
no one knew their names...
...the energy of small things...
as if the point of living was to...
mosquitoes drew blood...
a helmet of whi[...]
(783)[...notes/note Sana.txt]%93.9[...]t points of contact with the itineraries of other things ==create==> a distributed zone of *robust realism*
the real (of X): transversal arrays of qualities or activities (like musical refrains) give order to materials and situations, human bodies and brains included, as actions undertaken act-back to shape muscles and hone senses
(to sharpen) realist attention to things
[*]life: ontological entertainment
unfulfilled systems littered the kitchen
tangent to an elsewhere
gleamingly restored eighteenth-century perfections <-- Cinderella's mansion
...of autonomous objects lying around...
a zone of randomly abandoned X
against the background of nothing
visceral avoidance
pretty and fresh as blueberry pie
townies (how i am not a townie where i live)
•townie: loyalty to the expressivity of things
sociality of a wedding party (filled with roles and dressings)
crazy ricochet..
perfectly ordinary...
...long-ago layered over the wood (necrotic غانقرايايا)
“expressivity sliced through matter, word, and action, locking them together in a harshly half-formed world”
writing Cinderella diaries --> questions of realism
•what kind of real we enter?
•her realism (bring her) --into--> a rough contact with objects human and non-human
•Cinderella does things to and with them (her animals) [and reverse]
*social pressure ==> (people) make descriptive mistake*
a problematic (for example afterlife of a tragedy) --that--> inspires X --to--> speculative interest in forms
•Cinderella stating to noticing things (rumors, gossip, realism)
•gossip: realist attention to things
the world were his secret
loved the smell of the cold
in the night's dark hours
demanded our co-emotional sharpness
the world literally burst into color on the home side --and--> went gray in the instant of passing over the edge
no one knew their names...
...the energy of small things...
as if the point of living was to...
mosquitoes drew blood...
a helmet of white roots
...painted hyperbright colors in paint so flat it makes my fingertips dry just to look at it
dull dark oversized furniture
collapsed piles...
(nothing ever happens without first) registering a commitment to exhausting webs of complication
learning from mice --> dark little tunnels of limited choice
(Stewart's) points of precision: (of any act or story) what matters is the singularity of an angle of approach (a surprise contact, an opening onto some world's cocomposition, momentary flourishing of some capacity) [=/= a meaning]
shaken profusion in things =/= rush evaluative c[...]
(784)[...notes/note Sana.txt]%93.9[...]aken profusion in things =/= rush evaluative critique
so ordinary and problematic
so the idea of writing about “clean” started being interested in this website: https://www.politicalconcepts.org, and the desire to write a political entry point for them on the idea of clean in the 20th century
also after i moved to Brussels May 2016, the affect of dirty
to have a little talk or jam on the notion of “clean” and “clean body”
i have been scribbling on its metaphorology for a while, thinking with it about the 20th century political thinking, institutional thinking, criminology, xenophobia, morality, and many other things. it is a key term for me.
•difference and indifference regarding the foreign body and urbanism
•clean's stakes in architecture, toilet, the primordial element of architecture
•the clean body in Marx and its geneology in the left
•origins of morality in Freud
•xenophobia in crosscultural histories, Islam on hygiene and kofr's dirt
•Nazism and racial cleansing --> aesthetics & politics
•Victorian sanitation, sanitas
•pollution
•anality
•animality --> domestic life (Tehran, Brussels, Cologne,)
•metaphorology of ‘fesad’
•loose analogies of clean/dirt
•pure bodies (being threatened by violation of impurities)
•
readings:
-Koolhaas, toilet
-Sennett, Flesh and Stone
-Ashenburg, Dirt on Clean
-Serres, Malfeasance
-Ahmed, pure bodies
-Vom kleinen Maulwurf
-
in terrestrial ecosystems:
detritus
dead particulate organic material (as opposed to dissolved organic material). It typically includes the bodies or fragments of dead organisms as well as fecal material
typically colonized by communities of microorganisms which act to decompose (or remineralize) the material
...................................
(in clinic)
each method enacts an object of its own =/= approaching a single object in different ways
in 19th century Western philosophy, ontology was coined as a powerful word for the given and fixed collection of what there is
(Annemarie Mol)
ontologies ==> there is no longer a singular “it” to look at from different sides
ontologies are not exclusive, they allow for interferences, partial connections, sharing practices =/= mono-realist singularities
[*]politics: (is not one of otherness,) it is about fights; not between people (a politics of who) but between versions of reality (a politics of what)
the value of “what is,” what western philosophy calls “normativity” and its counterfactuals suggesting “what could be” (--> are different ontologies?)
yet ‘ontol[...]
(787)[...notes/clean notes.txt]%94[...] tend to think that their quality of life depends on themselves, that means: what ‘you’ are going to do about ‘you being miserable’
the (good or bad) worlding of university's counter-fact-ism and functionalism
(Manning's mistake:) “evaluation or valuation techniques ==> boosting” (=/= tinkering*)
(in rehabilitation clinic) scale of independence to map the condition of a person --> a process in which valuing is transformed from a ‘tool for improving’ into a ‘tool for proving’
(enough food)
shifts from ‘want’ to ‘need’
counting calories (=/= enjoying food) --> orchestrate guilt (=/= satisfaction) --> limit oneself --> hide hunger
[*counting* (a protestant value?) has been a behavioral technique to produce self-conscious being, still a way of making responsible persons, “counting the number of times they were hit...” *rhetoric of counting (a socio-material practice) ==> civic world witness*]
>
rumors travel
facts travel
practices travel
clean city --> (19th century quest, classic goal of) hygiene
what do citizens value? <-- let's (take a step back and) ask that (@NRW cultural fund, governmentality Regierungsfähigkeit, the city of Cologne)
[this question is asked by people in certain socio-material practices with stakes in producing citizens, such as professional of cleanness municipal responsibility ==often==> citizens disappear]
-maybe we like the lively dandelions (repertoire of green) and messy weeds (repertoire of clean) that grow in the cracks
being happy with cleanliness
being happy with seeing people cleaning --> seeing municipal care
leanring ‘where question’ from Annemarie: if you are local that doesn't mean you are local --> ***the local is not obvious*** : the local does not explain itself in its own terms, it is rather explained in terms that have traveled from from elsewhere --> this is not to isolate the local, this is not against *traveling of terms*, rather, an argument for specificity: to ask ****which terms from elsewhere are relevant here?**** @Tehran:
what at stake there
what effected here
(what it means in my village?)
traveling of knowledge =/= traveling of repertoires of speeking
functions of import and embedding (something from another time or place in your present argument)
*there is no empirical without language*
there is no local without travel
(@Xiri, Hoda, to urgently shift from who to what)
(from) ‘who question’ of politics: who gets to talk? (like “do women get a say?”) --to--> ‘what question’: “what is made of women?”
[metaphors of doing]
(neoliberal legacy of) isolated acting objects =/= complex global-local inequalities
historical traces of the acting in the image of the fighting muscular man throwing a sp[...]
(789)[...notes/clean notes.txt]%94.2[...]subjectivity where it encounters the abyss of destructive jouissance.
-(Emma Bovary had busted) a logic of reappropriation, collapsing the dreams of restoring a self
@constantvzw's investment in the critique of hallucinated plenitude and pure communication (enabled by digital media) --> transcendental telepathy (being online/connected over distances in a Facebook sense)
-pleasure and liberty values freely exercised upon a coded body
*hallucinator: a creature of simulacrum*
-what is wrong with the social media stream addict? a transport going nowhere; addictive, artificial, and beside oneself; [genuinely clean or drug free ~=? being exposed to existence, placing one's body in the grips of a temporality that pains]; phantasm of lack in abstinence; (like drugs they are) linked to *a mode of departing*, to desocialization, (like the activity of writing) nonproductive and somehow irresponsible, being-in-drugs (being-in-Facebook) supposedly resists the production of real value (incapable of stabilizing the truth of a real world); figure of drifter/dissident: obsessed and entranced, narcissistic, private, unable to achieve transference; movement of the simulacrum without address;
speed: going nowhere fast
...................................
[Campbell] on marketing theory
bacteria: entities that threaten our secluded sovereign cleanliness
our ideas of bacteria are shaped through the filter of advertisements for antibacterial products
[*]climate change: “[t]he moment I turn the engine of a car and ignite the 165 million-year-old microscopic fossil faunae, connecting me to the 35 billion ancient barrels that are drilled, fracked, refined, and transported every single year. Climate change is in the 100 trillion objects that are in, that are the Earth, traversing the stomach lining of the Burmese python and the Atlantic Meridional Overturning Circulation, which churns a quarter of the planet’s heat flux. Climate change is the daily operations of simplification, extraction, purification, replication, and acceleration--all of which are needed to create the philosophy of ‘progress’ that is embodied by nearly every human in this world.” -Campbell
= *a context which will last for thousands of years and will be the fundamental starting point of every action, every thought, every expression of organization*
==> irreversible *death of difference* (biodiversity), end of “human project” (--✕--> despondency دلسردى)
creative foreclosure of the old World
preparing for an end without apocalypse @Jassem
(we need to) experiment with (organizational forms of) justice, ethics, politics, reason**
Holocene ==> fundamental modes through which we organize still today:
•births of language and religion
•concept of resources and exchange
•invention of all known technology
•development of ag[...]
(790)[...notes/clean notes.txt]%94.5[...]n the 100 trillion objects that are in, that are the Earth, traversing the stomach lining of the Burmese python and the Atlantic Meridional Overturning Circulation, which churns a quarter of the planet’s heat flux. Climate change is the daily operations of simplification, extraction, purification, replication, and acceleration--all of which are needed to create the philosophy of ‘progress’ that is embodied by nearly every human in this world.” -Campbell
= *a context which will last for thousands of years and will be the fundamental starting point of every action, every thought, every expression of organization*
==> irreversible *death of difference* (biodiversity), end of “human project” (--✕--> despondency دلسردى)
creative foreclosure of the old World
preparing for an end without apocalypse @Jassem
(we need to) experiment with (organizational forms of) justice, ethics, politics, reason**
Holocene ==> fundamental modes through which we organize still today:
•births of language and religion
•concept of resources and exchange
•invention of all known technology
•development of agriculture
•development of domestication
•development of urbanization
Campbell's posthuman
•computation of life
•laboratorization of life (simple categories of liveness and deadness over the last 30 years)
•miniturization of life
•complexification of life
•automation of life
relation: smallest possible unit of analysis, extremely prosaic and mundane ==> world
theorizing in the way of relation (as in feminist science, actor-network theory, or nonrepresentational theory) ==Haraway==> engendering a more humble, more modest attitude in the human observer --✕--> Meillassoux's non-relational theory
(since Kand) western philosophy has been epistemological [~ investigating human relationship to things =/= ontological]
--> correlations (between thinking and being), we turn things into affordances when we think about them --> correlationism: we only have access to the correlation between thinking (thing-for-us) and being (thing-in-itself) ==> ‘all knowledge is relative’ [=/= realism]
Meillassoux's absolutes:
•there might be something outside thought
lack of a necessary ultimate cause or meaning (facticity) --Meillassoux--> fundarnental source of being (ontological contingency ~ “facticity itself is necessary”) : no ‘higher’ or ‘supreme’ force or reason (metaphysical, physical, spiritual) is guiding it [~ total ontological absence of a necessity] ==> *contingency* is absolutely necessary in the universe
“Everything in the universe is without reason and is therefore capable of becorning otherwise without reason.” --> this has happened already at least 3 times (where new sets of laws enlerge from nowhere):
[...]
(795)[...notes/clean notes.txt]%94.6[...]wledge is relative’ [=/= realism]
Meillassoux's absolutes:
•there might be something outside thought
lack of a necessary ultimate cause or meaning (facticity) --Meillassoux--> fundarnental source of being (ontological contingency ~ “facticity itself is necessary”) : no ‘higher’ or ‘supreme’ force or reason (metaphysical, physical, spiritual) is guiding it [~ total ontological absence of a necessity] ==> *contingency* is absolutely necessary in the universe
“Everything in the universe is without reason and is therefore capable of becorning otherwise without reason.” --> this has happened already at least 3 times (where new sets of laws enlerge from nowhere):
•Big Bang
•life from non-life (==> new laws of biological life)
•thought
absolute is wider
“two billiard balls strike into each other, resulting in both balls flying off into the air, or fusing together, or turning into two immaculate but rather grumpy mares, or into two maroon but rather affable lilies”
(@apass)
every research agonizes about:
•the ontological status of their ‘objects’ (of enquiry)
•the epistemological status of their knowledge claims
--Campbell--> we need to “go ontological” about consumption, global warming, (hyperobjects)
hyperobjects:
•viscous (literally real, and you cannot throw it away)
•non-local
•larger on the inside than they are on the outside
•they call for forms ofjustice, ethics, politics and reason that are beyond humanist economies of identification and representation
social constructivism ==> everyone's interpretation of the real is legitimate [equal status of interpretation] =/= (Meillassoux's) speculative realism
understand the world at the level of the hyperobject <== we are creating (consumer) objects that are massive in scale and temporality
inter-generational justice (imagining till your grandchildren)
service-dominant logic (of consumer research) =/= object oriented (more than humanist/naturalist trophies)
service: that intangible value extracted from stuff by humans --to--> the increasing ability to separate, transport, and exchange information, apart from embodiment in goods and people
Meillassoux's arche fossil ~=? jinn
witnesses of the universe before humans
objects withdraw infinitely from humans
universal quality of all objects: *reserve*
==> (narcissistic) philosophy of a uniquely lonely human fate [--> popular contemporary depiction of human with one foot in animality and the other in consciousness]
----> then how *withdrawal* (should) play out in social theory?
Lingis's ‘imperative’: worlds are filled up with imperatives (human and nonhuman) that summon us --> [...]
(796)[...notes/clean notes.txt]%94.6[...] your grandchildren)
service-dominant logic (of consumer research) =/= object oriented (more than humanist/naturalist trophies)
service: that intangible value extracted from stuff by humans --to--> the increasing ability to separate, transport, and exchange information, apart from embodiment in goods and people
Meillassoux's arche fossil ~=? jinn
witnesses of the universe before humans
objects withdraw infinitely from humans
universal quality of all objects: *reserve*
==> (narcissistic) philosophy of a uniquely lonely human fate [--> popular contemporary depiction of human with one foot in animality and the other in consciousness]
----> then how *withdrawal* (should) play out in social theory?
Lingis's ‘imperative’: worlds are filled up with imperatives (human and nonhuman) that summon us --> enmeshed pre-cognitive, atavistic, technological, embodied modes in which we respond to the world --> how this does not get recuperated into the existing models of sociology
[flipside of withdrawal:] to think of capital: an extraordinarily force overthrowing any imagination of an alternative --> there is no possibility of ‘intervention' in Capital ==> ‘accelerationism’: an inside-out radicalism, believing in unleashing productive forces of human wrought to continue its dynamism : “the only way out is to plunge further in”
Campbell: ‘withdrawal from capital' = passing through the eye of the needle
[that which is expressed in philosophy, political economy, science and science fiction, and in transhumanist, lifehacker, accelerationist movements:] *flight from consumption*
}--✕--> Campbell's *speculative consumption*
what if consumption has something relational about it?
(we must become interested in consumption @apass, Pierre, Foad, constantvzw)
*non-correlationist marketing theory* [=/= correlationism: humans doing things in the world to inanimate objects to make immaterial effects happen ~-> access]
interobjective consumption
...................................
ask anyone to give a definition of ‘food’ --> ‘a source of fuel or energy for the body’ --> most people will give you the engineer's perspective of the world when they are asked =/= the marketers know that everything we buy has a deeper, emotional motivation behind it
innocuous purchase:
•pleasure-seeking
•status seeking
•identity-building benefit
•
ask anyone to give a definition of ‘clothes’ --> ‘textile materials that we use on our skin to provide protection from heat and cold’ =/= marketer will tell you that clothes are portals to different realities
*we don't buy bread --> we buy sustenance for the soul
*we don't buy lightbulbs --> we buy illumination
*we don't buy lipstick --> we[...]
(797)[...notes/clean notes.txt]%94.7[...]verything we buy has a deeper, emotional motivation behind it
innocuous purchase:
•pleasure-seeking
•status seeking
•identity-building benefit
•
ask anyone to give a definition of ‘clothes’ --> ‘textile materials that we use on our skin to provide protection from heat and cold’ =/= marketer will tell you that clothes are portals to different realities
*we don't buy bread --> we buy sustenance for the soul
*we don't buy lightbulbs --> we buy illumination
*we don't buy lipstick --> we buy dreams
****food is not fuel, but fashion****
that means:
•food is a psycho-social comfort blanket
•we use it to compete for status
•we use it to define boundaries between ‘us’ and ‘them’
obesogenic
obesity
‘superwicked’ problem (in social policy):
-those who are causing the problem are attempting to solve it [for example: food marketing's power trying to solve obesity (~= putting Dracula in charge of the blood bank)]
-time is running out
(this is absolute bullshit -->) “we simply need more education to finally understand that X (for example junk food) is bad for us”
(Campbell:) fashion brands (with their 400% growth in the last 20 years) have intensified their campaign to change the perception of clothing: from a functional investment in practical shelter to a vital projection, extension and affirmation of one's very identity
(shift in manufacturing and delivering) *fast fashion* (spearheaded by the Italian design house Benetton, but perfected by fashion brands Zara, H&M and Forever 21) mimics luxury fashion trends at very low costs
increasing efficiencies in production ==> increasing inefficiencies in consumption
*psychological dissonance*: the uneasy feeling that your laptop, car, trainers or coffee machine is no longer ‘right’ [stimulated in two principal ways in marketing:]
-1- physical obsolescence (<== down-grading the quality of product)
-2- psychological obsolescence (<== acceleration of the ‘fashion cycle’: the social phenomenon whereby a design moves through bleeding edge to mainstream to despised mainstream)
-3- ***to make clothing (or any product) a vital prop that is needed to create authentic sense of who we are*** (<== protagonist: Chanel-clad Parisian on the rain-soaked cobbles of a Montmartre morning, the sweat-soaked Nikes of a determined athlete in an empty basketball court in the Bronx, etc. disseminated through Instagram, Pinterest and Tumblr. [--> this works together but in reverse in film industry the protagonists wearings and style are used to sell that specific identity who wears them])
}==> *every single person cares about the clothes they wear*
-4- *to re-categorize clothing* (perceptual categories are critical to marketers, for e[...]
(800)[...notes/clean notes.txt]%94.8[...]shit -->) “we simply need more education to finally understand that X (for example junk food) is bad for us”
(Campbell:) fashion brands (with their 400% growth in the last 20 years) have intensified their campaign to change the perception of clothing: from a functional investment in practical shelter to a vital projection, extension and affirmation of one's very identity
(shift in manufacturing and delivering) *fast fashion* (spearheaded by the Italian design house Benetton, but perfected by fashion brands Zara, H&M and Forever 21) mimics luxury fashion trends at very low costs
increasing efficiencies in production ==> increasing inefficiencies in consumption
*psychological dissonance*: the uneasy feeling that your laptop, car, trainers or coffee machine is no longer ‘right’ [stimulated in two principal ways in marketing:]
-1- physical obsolescence (<== down-grading the quality of product)
-2- psychological obsolescence (<== acceleration of the ‘fashion cycle’: the social phenomenon whereby a design moves through bleeding edge to mainstream to despised mainstream)
-3- ***to make clothing (or any product) a vital prop that is needed to create authentic sense of who we are*** (<== protagonist: Chanel-clad Parisian on the rain-soaked cobbles of a Montmartre morning, the sweat-soaked Nikes of a determined athlete in an empty basketball court in the Bronx, etc. disseminated through Instagram, Pinterest and Tumblr. [--> this works together but in reverse in film industry the protagonists wearings and style are used to sell that specific identity who wears them])
}==> *every single person cares about the clothes they wear*
-4- *to re-categorize clothing* (perceptual categories are critical to marketers, for example tourism brands worked hard for decades to change the idea of a holiday abroad from the category of luxury to that of necessity, clothes have moved to the status of a coffee to grab and go) <== equivalencing: degraded quality of the garment allows a decrease in the price [==> powerful psychological effect compounded by the retailscape: shoes in are sold on rails like packets of sweets, T-shirts offered in basins at the check-out, etc.]
***advertising (images) = secular magic***
==inducing==> a powerful desire to indulge in the fantasy of being:
•a solitary and steely-gazed athlete
•a sophisticated and urbane Parisian girl
•
Campbell: “The moment that I say that fashion brands do not affect me is the very moment that they have”
pleasurable daydreaming innate to us all
marketing is often a practice of *breaking taboos* ==guarantees==> brand success
detergent, apparel, car or cosmetics brands ==produce==> the monolithic, repetitive idea of ‘clean flawlessness’ that infiltrates our value systems
clothes = portals to different [...]
(801)[...notes/clean notes.txt]%94.8[...]eded to create authentic sense of who we are*** (<== protagonist: Chanel-clad Parisian on the rain-soaked cobbles of a Montmartre morning, the sweat-soaked Nikes of a determined athlete in an empty basketball court in the Bronx, etc. disseminated through Instagram, Pinterest and Tumblr. [--> this works together but in reverse in film industry the protagonists wearings and style are used to sell that specific identity who wears them])
}==> *every single person cares about the clothes they wear*
-4- *to re-categorize clothing* (perceptual categories are critical to marketers, for example tourism brands worked hard for decades to change the idea of a holiday abroad from the category of luxury to that of necessity, clothes have moved to the status of a coffee to grab and go) <== equivalencing: degraded quality of the garment allows a decrease in the price [==> powerful psychological effect compounded by the retailscape: shoes in are sold on rails like packets of sweets, T-shirts offered in basins at the check-out, etc.]
***advertising (images) = secular magic***
==inducing==> a powerful desire to indulge in the fantasy of being:
•a solitary and steely-gazed athlete
•a sophisticated and urbane Parisian girl
•
Campbell: “The moment that I say that fashion brands do not affect me is the very moment that they have”
pleasurable daydreaming innate to us all
marketing is often a practice of *breaking taboos* ==guarantees==> brand success
detergent, apparel, car or cosmetics brands ==produce==> the monolithic, repetitive idea of ‘clean flawlessness’ that infiltrates our value systems
clothes = portals to different realities
*enclothed cognition*: the influential way clothes change psychological mood, the way clothes allow us to take up certain social roles more authentically
Alessi: fashion is social (its Latin root ‘factio’: a group of people acting together) =/= Campbell: i use clothes (fashion) as a social grammar to communicate with these others
universal clothing in sci-fi is such a lie, because that would remove one of the primary ways in our culture that we have for expressing ourselves
we need to change the manifestation rather than deny the yearning }--> Campbell proposes: slow fashion, re-categorization of clothing back to investment in long-term, high-quality items
...................................
[title]
nonhuman rationality
(Meillassoux's) speculative realism ==> climate change = a new world (for which we do not have categories)
Meillassoux's concepts { nonhuman + rational --Campbell--> ontologically think about climate change =/= (despondency & passivity) equivocal status of climate change }==> bleak optimism: climate change has already happened + human civilization must learn h[...]
(802)[...notes/clean notes.txt]%94.9[...]ed to the status of a coffee to grab and go) <== equivalencing: degraded quality of the garment allows a decrease in the price [==> powerful psychological effect compounded by the retailscape: shoes in are sold on rails like packets of sweets, T-shirts offered in basins at the check-out, etc.]
***advertising (images) = secular magic***
==inducing==> a powerful desire to indulge in the fantasy of being:
•a solitary and steely-gazed athlete
•a sophisticated and urbane Parisian girl
•
Campbell: “The moment that I say that fashion brands do not affect me is the very moment that they have”
pleasurable daydreaming innate to us all
marketing is often a practice of *breaking taboos* ==guarantees==> brand success
detergent, apparel, car or cosmetics brands ==produce==> the monolithic, repetitive idea of ‘clean flawlessness’ that infiltrates our value systems
clothes = portals to different realities
*enclothed cognition*: the influential way clothes change psychological mood, the way clothes allow us to take up certain social roles more authentically
Alessi: fashion is social (its Latin root ‘factio’: a group of people acting together) =/= Campbell: i use clothes (fashion) as a social grammar to communicate with these others
universal clothing in sci-fi is such a lie, because that would remove one of the primary ways in our culture that we have for expressing ourselves
we need to change the manifestation rather than deny the yearning }--> Campbell proposes: slow fashion, re-categorization of clothing back to investment in long-term, high-quality items
...................................
[title]
nonhuman rationality
(Meillassoux's) speculative realism ==> climate change = a new world (for which we do not have categories)
Meillassoux's concepts { nonhuman + rational --Campbell--> ontologically think about climate change =/= (despondency & passivity) equivocal status of climate change }==> bleak optimism: climate change has already happened + human civilization must learn how to die in a way that is a *creative and just foreclosure of the earth's organizational forms*
organization: an environment-making process
--> drawing of ‘general lines’ in the fabric of the whole ==constitute==> most basic mode of existence
--> making of some sort of cut in the universe to simultaneously create & order an inside from an outside [~ *bracket ‘a’ reality out from an undifferentiated plasmic whole* ~= framing]
==produce==> elements of a reality that can be controlled by human intervention
*how we frame climate change will determine the future of life on earth*
[--Sina--> that is why we need more curatorial skills: variational + organizational]
[...]
(803)[...notes/clean notes.txt]%94.9[...]abilizing --> fixing, delimiting, controlling
3- bring into view --> empirical, technologies of representation, controlling
frame:
•useful models for viewing reality
•recursive lenses through which that phenomenon is measured and acted upon
climate change and new frames emerge side-by-side:
climate change as:
•externality
•superwicked problem
•anthropocene
**what if climate change is unframeable?** [<-- art is good at dealing with this]
climate change qualities:
•unboundedness: hard to separate what is climate change and what is not
•incalculability: intotalizable effects ==> emergencies and materialities that are beyond known forms of planning and organizing
•unthinkability: it escapes each time we try to capture it empirically, organizationally, psychologically
}--> *questions that have no logical or empirical answer ==> ontological* (they concern its ontology) ~ we do not see its fundamental being
end of empirical/logical = beginning of ontological (secular)
=/=
end of empirical/logical =? beginning of eschatological (nonsecular)
}--Campbell--> **ontologization of climate change**
*climate change = the world we live in =/= a problem within the world*
[*]climate change: the absolute context that determines what is possible + what has replaced a previous world
(i find Meillassoux + Campbell argumentation more convincing than Morton's hyperobject)
climate change as “problem” (that can be framed), “thing”, “within the world” [=/= the world: generative context from where problems emerge ==> forms of organization without precedent] ==problem==>
1. epistemological assumptions (+ expectations + responses)
2. unable to encompass (the qualities of climate change)
3. misrecognition of climate change
speculative realist idea of world
[*]speculative realism: a strategy for thinking, organizing, solving at the *widest rational angle: a form of thinking and acting that is concerned with the fundamental structure of reality in its absolute and unconditioned form (=/= manifestations of phenomena) ==> to deliver metaphysical truths unto the world without deforming them with the forceps انبر جراحى of one's own epistemic apparatus
(as) ontological threat ==Campbell==> escalation and absolutization of ethics (*that is necessary to aithentically occupy it*)
@apass: constant investigation of one's epistemology (=/= ontology) in artistic research
--Sina--> the danger of ontologization...
**massively expansive vista of rationality** =/= disavowing rationality
(the old philosophical idea of) the absolute =/= equivocal status
bleak optimism[...]
(806)[...notes/clean notes.txt]%95[...]logical (nonsecular)
}--Campbell--> **ontologization of climate change**
*climate change = the world we live in =/= a problem within the world*
[*]climate change: the absolute context that determines what is possible + what has replaced a previous world
(i find Meillassoux + Campbell argumentation more convincing than Morton's hyperobject)
climate change as “problem” (that can be framed), “thing”, “within the world” [=/= the world: generative context from where problems emerge ==> forms of organization without precedent] ==problem==>
1. epistemological assumptions (+ expectations + responses)
2. unable to encompass (the qualities of climate change)
3. misrecognition of climate change
speculative realist idea of world
[*]speculative realism: a strategy for thinking, organizing, solving at the *widest rational angle: a form of thinking and acting that is concerned with the fundamental structure of reality in its absolute and unconditioned form (=/= manifestations of phenomena) ==> to deliver metaphysical truths unto the world without deforming them with the forceps انبر جراحى of one's own epistemic apparatus
(as) ontological threat ==Campbell==> escalation and absolutization of ethics (*that is necessary to aithentically occupy it*)
@apass: constant investigation of one's epistemology (=/= ontology) in artistic research
--Sina--> the danger of ontologization...
**massively expansive vista of rationality** =/= disavowing rationality
(the old philosophical idea of) the absolute =/= equivocal status
bleak optimism: organizing without hope <== climate change has already happened
--> how to die : a creative form of foreclosure that unlocks a justice that cannot exist without realizing the ontological dimensions of climate change
frame: general organizing device ==>
•define problems
•diagnose causes
•suggest solutions
(their) argumentative strength ==influence==> organization
frame --> define climate change ==> produce climate change --through--> (the work of:)
•problem-identification
•claim-making
•attribution-laying
•boundary delineation
•counter-framing
•bridging
•amplification
•constructing identity-forming vocabularies and discourses
==> *alter an audience's ideological beliefs*
climate change literature has been dominated by economics, (geo)engineering, legal theory/policy studies ==> solutions (to climate change) --invoke--> markets, technologies, policies (with differing criteria about what constitutes legitimacy, authority, efficacy) }<--Campbell-- *before they get a solution, the phenomenon has already been scientized, politicized, mediatized, organized*
indigenous [...]
(808)[...notes/clean notes.txt]%95[...]r />
**massively expansive vista of rationality** =/= disavowing rationality
(the old philosophical idea of) the absolute =/= equivocal status
bleak optimism: organizing without hope <== climate change has already happened
--> how to die : a creative form of foreclosure that unlocks a justice that cannot exist without realizing the ontological dimensions of climate change
frame: general organizing device ==>
•define problems
•diagnose causes
•suggest solutions
(their) argumentative strength ==influence==> organization
frame --> define climate change ==> produce climate change --through--> (the work of:)
•problem-identification
•claim-making
•attribution-laying
•boundary delineation
•counter-framing
•bridging
•amplification
•constructing identity-forming vocabularies and discourses
==> *alter an audience's ideological beliefs*
climate change literature has been dominated by economics, (geo)engineering, legal theory/policy studies ==> solutions (to climate change) --invoke--> markets, technologies, policies (with differing criteria about what constitutes legitimacy, authority, efficacy) }<--Campbell-- *before they get a solution, the phenomenon has already been scientized, politicized, mediatized, organized*
indigenous framing of climate change
drawing from indigenous cultures in the hope that a deeper emotional maturity might lead to a deep engagement with the environment which ultimately bestows life }--> framed as an existential threat ==> (question what it means to be) an ecologically interdependent species with moral agency @Chloe2
eschatological cliche --> “existentially significant activities are no longer possible ==> the loss of meaning” (=/= Cinderella)
[*]frame, framing: enfold audiences into an enclosure that is conceptually accessible
for example
•*ecological modernization* : a frame for climate change that seems to enclose the grreatest number of diverse stakeholders --- uses carbon as a way to engage diverse stakeholders, a centrifugal locus that is calculable, non-political, scientific ==> presents opportunities for innovation }--Campbell--> short-term strategy: a reification process that transforms climate change into “the carbon problem” ==> production of carbon markets that ironically serve as creative new modes of accumulation <-- reifies ecological maladaptation
•*catastrophic framing* of climate change --> backfires, moomerang effects, causing audiences to disbelieve the entire message
•*frame-bridging* --> when two issues ostensibly different are linked in complementariness in the same sphere as the concept in question (for example emphasizing the religious and moral dimensions of climate change ==> environment central to faith
•*emotion[...]
(809)[...notes/clean notes.txt]%95.1[...]e carbon problem” ==> production of carbon markets that ironically serve as creative new modes of accumulation <-- reifies ecological maladaptation
•*catastrophic framing* of climate change --> backfires, moomerang effects, causing audiences to disbelieve the entire message
•*frame-bridging* --> when two issues ostensibly different are linked in complementariness in the same sphere as the concept in question (for example emphasizing the religious and moral dimensions of climate change ==> environment central to faith
•*emotional framing* --> we are suffering from a deficiency of *emotional knowledge* about climate change (=/= deficit of information) ==> locus of problem moves to the psychological affective realm ==> elevation of the problem to an existential threat or trauma --> (climate change becomes a factor in *identity formation*) we become more ecological in our cognition behaviour, affect
◦managers in organizations perform complex ‘affect-based' work to translate the broader social emotions of climate change into the *local emotional landscape* ==establish==> new norms ==> alter the emotional salience of climate change (in the workplace) [<-- 26/06/2021 this has become the dominant framing in artistic research environments @apass, Pierre, Chloe2]
*(successful) frames: work through the integration of the phenomenon into a reality that is manageable* (=/= Campbell)
focus on the sustainability of discourses that are imaginable and thinkable and connectable with people's existing world =/= focus on the reality of the moving target
‘climate change’ politically more palatable مطبوع به ذائقه than ‘global warming’ in conservative circles
discursive evolution of climate change:
•1932 --> externality --> economics
•1960 --> wicked problem --> policy studies, public management
•1980 --> threat --> public media
•1988 --> global warming --> physical chemistry
•2000 --> contested debate --> science
•1968 --> tragedy of the commons --> ecological philosophy
◦collective action dilemma, common property dilemma, non-commitment =/= responsibility, transnational commons dilemma, historical versus new emitters, fossil fuel lobby and corporate power }--response-->{ develop techniques for more thorough understanding of ecological interdependencies, manage multi-stakeholder interests, unite common goals in public bad game, transnational issue-spanning, pragmatic incremental gains, address value-action gaps in individual consumption regimes
•1990 --> risk --> mathematics
•1990 --> war --> political economy
•1990 --> crisis --> science
•1990 --> catastrophe --> mathematics (used differently in public imaginary)
◦“dnd of days”, worst-case scenario, complete system collapse, extreme events, irreversible, non-calculative, non-gradual }--response-->{ use catastroph[...]
(813)[...notes/clean notes.txt]%95.1[...]-education, emergency planning
•2007 --> super wicked problem --> policy studies
◦time is running out, those who cause the problem are also seeking to provide a solution, the central authority needed to address it is weak or non-existent, current responses discount the future irrationally, psychological short-termism =/= long-termis }--response-->{ incentivize organizations, create path-dependent organizational interventions, progressive incremental trajectory, consensus-building, small coalitions
•2002 --> anthropocene --> geology
◦human-geological epoch (following holocene), new temporalities and spatialities, re-purposed as capitalocene, necrocene,, chthulucene etc. to incorporate political economy dimension of planetary terraforming, plantation, hyperobject }--response-->{ re-settlement of populations, adaption, repurposing the frame: capitalism to blame, not humans; capitalism surviving through exploitation
•negative externality --> should be internalized
•wicked problem --> climate change as threat
•emotional frame --> focus on values and morality
•debate frame --> balance-as-bias: dedicating half of the frame to counter-evidence of climate change --> fundamental paradox of collective action @Chloe2 --> tragedy of the commons @Nicolas
•risk framing --> forgrounding the endemic nature of the problem --> a logic of translatability : ‘risk خطر ==> commensurability توافق’
•war frame (turf wars of positions) --> a problem framing that rhetorically amplifies climate change --> logic of outsideness : ‘climate change = an enemy that is fought against’, (drawing from) emergency logic ==urge==> single-shot unified geotechnical solutions
•crisis frame --> emotional framing --leverage--> temporal logic : a climax point (peak oil, peak carbon, etc.) points to the narrowing window of opportunity to act -->
•catastrophic framing --> (using emotional language) locates the frame in the aftermath of a climate changed [<-- a popular public framing of the problem]
•super wicked problem --> temporal logic of time running out --pointing-->
◦irrational future disounting
◦lack of a central organizing authority
◦
•anthropocene --> temporal logic + pervasive spatiality ==> situating the category in deep time + planetary scale [<-- a frame used by organizations]
[*]problem: analytical techniques that lend themselves to core framing tasks of “what, who, why, when, where” of a particular issue (<-- ‘research problem’ is a foundation of this technique)
define boundaries of climate change --to-->
•focus on who is responsible
•ask why is it happening
•identify when is it happening
•locate where
(Campbell's) meta-observation ==> more each field discovers about climate change ==> category expansion (the more it seems to grow in [...]
(815)[...notes/clean notes.txt]%95.3[...]etorically amplifies climate change --> logic of outsideness : ‘climate change = an enemy that is fought against’, (drawing from) emergency logic ==urge==> single-shot unified geotechnical solutions
•crisis frame --> emotional framing --leverage--> temporal logic : a climax point (peak oil, peak carbon, etc.) points to the narrowing window of opportunity to act -->
•catastrophic framing --> (using emotional language) locates the frame in the aftermath of a climate changed [<-- a popular public framing of the problem]
•super wicked problem --> temporal logic of time running out --pointing-->
◦irrational future disounting
◦lack of a central organizing authority
◦
•anthropocene --> temporal logic + pervasive spatiality ==> situating the category in deep time + planetary scale [<-- a frame used by organizations]
[*]problem: analytical techniques that lend themselves to core framing tasks of “what, who, why, when, where” of a particular issue (<-- ‘research problem’ is a foundation of this technique)
define boundaries of climate change --to-->
•focus on who is responsible
•ask why is it happening
•identify when is it happening
•locate where
(Campbell's) meta-observation ==> more each field discovers about climate change ==> category expansion (the more it seems to grow in scale)
*what Campbell finds in the discursive evolution of climate change*: a manifestation of (what the philosophical movement known as speculative realism criticizes as) [*]correlationism: we only ever have access to the correlation between thinking & being, a means to temper the real, to constrain it such that is becomes thinkable to human categories (yoke thinking & being together : we cannot think the unthought without relating it to existing correlates) }--Meillassoux--> never able to get out of the relation being thought and being to distinguish between an object & properties belonging to the subjective access to the object --> bad idea of epistemology ==> recuperates climate change within categories that make it seam manageable =/= (Campbell claiming) *climage change : ontological world* ==> it is everywhere and nowhere, present at all levels and yet absent as a distinct “thing” we can point to
Meillassoux --> how difficult it is to think anything without in some way introducing a qualification that one cannot know it without rendering it “for-us” though our framing = *it cannot be known absolutely*
(problem of access:) anti-realism within continental tradition of philosophy ==> the idea that reality is inaccessible in-itself =/= Meillassoux's attempt to ***fuse reality with speculation in a logical manner***
to deploy speculative leap to defuse the problem of access --> *weird realism* to avoid the paths of analytic thought, positivism, scientism (~?!=> religion, fai[...]
(816)[...notes/clean notes.txt]%95.3[...]/>
[*]problem: analytical techniques that lend themselves to core framing tasks of “what, who, why, when, where” of a particular issue (<-- ‘research problem’ is a foundation of this technique)
define boundaries of climate change --to-->
•focus on who is responsible
•ask why is it happening
•identify when is it happening
•locate where
(Campbell's) meta-observation ==> more each field discovers about climate change ==> category expansion (the more it seems to grow in scale)
*what Campbell finds in the discursive evolution of climate change*: a manifestation of (what the philosophical movement known as speculative realism criticizes as) [*]correlationism: we only ever have access to the correlation between thinking & being, a means to temper the real, to constrain it such that is becomes thinkable to human categories (yoke thinking & being together : we cannot think the unthought without relating it to existing correlates) }--Meillassoux--> never able to get out of the relation being thought and being to distinguish between an object & properties belonging to the subjective access to the object --> bad idea of epistemology ==> recuperates climate change within categories that make it seam manageable =/= (Campbell claiming) *climage change : ontological world* ==> it is everywhere and nowhere, present at all levels and yet absent as a distinct “thing” we can point to
Meillassoux --> how difficult it is to think anything without in some way introducing a qualification that one cannot know it without rendering it “for-us” though our framing = *it cannot be known absolutely*
(problem of access:) anti-realism within continental tradition of philosophy ==> the idea that reality is inaccessible in-itself =/= Meillassoux's attempt to ***fuse reality with speculation in a logical manner***
to deploy speculative leap to defuse the problem of access --> *weird realism* to avoid the paths of analytic thought, positivism, scientism (~?!=> religion, faith, conspiracy theory, paranoia, ,,)
correlationism ==> despite repeatedly showing that it creates massive sudden fluctuating geologic singularities, climate change is still folded back into known organizational coordinates
}--> *interactional openness* (+ temporal boundedness) (@apass) ==> negotiation complexity, high technical policy instrument, multiplication of actors, multiplication of negotiation tracks
}==> *solutions shift from a field-endogenous catalyst of institutional change --to--> a mechanism of field maintenance*
}--Campbell--> framing of climate change ==dictate==> the organizational structure to address it ==> misrecognize what it is
=/= ***a world [=/= a problem] ==generates==> problems (that no current organizational form can address)***
correlationism (--> prevailing belief that human reason cann[...]
(818)[...notes/clean notes.txt]%95.3[...] and nowhere, present at all levels and yet absent as a distinct “thing” we can point to
Meillassoux --> how difficult it is to think anything without in some way introducing a qualification that one cannot know it without rendering it “for-us” though our framing = *it cannot be known absolutely*
(problem of access:) anti-realism within continental tradition of philosophy ==> the idea that reality is inaccessible in-itself =/= Meillassoux's attempt to ***fuse reality with speculation in a logical manner***
to deploy speculative leap to defuse the problem of access --> *weird realism* to avoid the paths of analytic thought, positivism, scientism (~?!=> religion, faith, conspiracy theory, paranoia, ,,)
correlationism ==> despite repeatedly showing that it creates massive sudden fluctuating geologic singularities, climate change is still folded back into known organizational coordinates
}--> *interactional openness* (+ temporal boundedness) (@apass) ==> negotiation complexity, high technical policy instrument, multiplication of actors, multiplication of negotiation tracks
}==> *solutions shift from a field-endogenous catalyst of institutional change --to--> a mechanism of field maintenance*
}--Campbell--> framing of climate change ==dictate==> the organizational structure to address it ==> misrecognize what it is
=/= ***a world [=/= a problem] ==generates==> problems (that no current organizational form can address)***
correlationism (--> prevailing belief that human reason cannot attain certainty in metaphysical, religious, moral matters) ==Meillassoux==> fear of dogma/absolute (deep-seated desire to be non-dogmatic) ==> *knowledge becomes a matter of belief* ==>{ reason undergoes a process of religionizing : ‘reason = a means to buttress claims based on faith’ =/= aiming to capture absolute knowledge itself, condemning irrational claims upon it }==> ***discourage hierarchies of reason (always to slightly disblieve waht we believe) [<-- happens in apass!]
speculative realism ==>
1. *organizational research* (@Chloe2) in the future must be deidicated to finding the right categories to account for a new worl (and not for a superwicked problem)
2. enables us to approach climate change from the *widest rational angle*
3. (‘climate change = world’ ==>) we can begin to theorize the escalation and absolutization of ethics that is necessary to authentically occupy it --Campbell--> bleak optimism: acceptance of ecological collapse + begin the necessary work to organize within the new world of climate change (@Inga)
dialectical process of critique and reassessment <-- absorbed by organizations
•strategic agenda
•framed as an opportunity
•how climate change is always conceived as something “outside” that needs to be internalized by the organization
[...]
(819)[...notes/clean notes.txt]%95.4[...]imate change is still folded back into known organizational coordinates
}--> *interactional openness* (+ temporal boundedness) (@apass) ==> negotiation complexity, high technical policy instrument, multiplication of actors, multiplication of negotiation tracks
}==> *solutions shift from a field-endogenous catalyst of institutional change --to--> a mechanism of field maintenance*
}--Campbell--> framing of climate change ==dictate==> the organizational structure to address it ==> misrecognize what it is
=/= ***a world [=/= a problem] ==generates==> problems (that no current organizational form can address)***
correlationism (--> prevailing belief that human reason cannot attain certainty in metaphysical, religious, moral matters) ==Meillassoux==> fear of dogma/absolute (deep-seated desire to be non-dogmatic) ==> *knowledge becomes a matter of belief* ==>{ reason undergoes a process of religionizing : ‘reason = a means to buttress claims based on faith’ =/= aiming to capture absolute knowledge itself, condemning irrational claims upon it }==> ***discourage hierarchies of reason (always to slightly disblieve waht we believe) [<-- happens in apass!]
speculative realism ==>
1. *organizational research* (@Chloe2) in the future must be deidicated to finding the right categories to account for a new worl (and not for a superwicked problem)
2. enables us to approach climate change from the *widest rational angle*
3. (‘climate change = world’ ==>) we can begin to theorize the escalation and absolutization of ethics that is necessary to authentically occupy it --Campbell--> bleak optimism: acceptance of ecological collapse + begin the necessary work to organize within the new world of climate change (@Inga)
dialectical process of critique and reassessment <-- absorbed by organizations
•strategic agenda
•framed as an opportunity
•how climate change is always conceived as something “outside” that needs to be internalized by the organization
(Campbell thinking with Meillassoux) laws of nature changing (~ *forms of emergence without precedent* [three cases/advents --> *radical discontinuities rupture the fabric of what has come before*]):
**world of material =/= world of life =/= world of thought**
1. matter: reducible to what can be theorized in physico-mathematical terms
2. life: (understood more specifically as a set of terms:) affections, sensations, qualitative perceptions, etc. (--> cannot be reduced to material processes)
3. thought: understood as a capacity to arrive at the ‘intelligible content’ bearers of eternity (--> cannot be reduced to life processes)
}--> ****n the transition from non-life to life : the laws of biological life were not contained in the pre-life world --> they emerged ex nihilo (they were not immanent in [nor emerged from] the previous[...]
(820)[...notes/clean notes.txt]%95.4[...] reality can generate advents on its own =/= the idea of vitalism: the idea that reality contains a hidden organization guided by transcendent intervention
to think of an ontological core for climate change where it is regarded as a world (in the Meillassouxian sense) --> situate climate change as a discontinuity --> *new world will create novelty in organization that exceeds thinkability today*
(from the position of speculative realism) what is important is (the “=/=” of) ‘holocene =/= anthropocene’ (and not the anthropocene)
•what did the world look like at the beginning of holocene?
holocene ==created==> epistemological categories that lasted thousands of years and became the most fundamental modes through which we understand & organize:
◦birth of language
◦birth of religion
◦concept of resources
◦concept of exchange
◦concept of exchange
◦invention of all known technology
>
◦development of agriculture
◦domestication
◦urbanization
==(by this metric)==> ‘climate change = world’ marks the end of organization as we can think it 😱
(let's widen rationality rather than abandoning it)
speculative realism --Campbell--> (a strategy for thinking at the) widest rational angle
example of speculative realism --> Meillassoux's spectral dilemma: [theist] resurrection of the dead (to provide justice for unjust deaths) + [atheist] inexistence of God (to absolve God of past injustices ~ meaningless deaths) ==> it is possible that God might emerge in the future --> complete justice has an ontological & real basis }-->
•the possibility of living according to *absolutizating thoughts* (one of Meillassoux's main tactics is to raise the stakes extremely high to show that *ethical commitments are either absolute or not* [--Campbell--> to speak in absolutizating ways about climate change]) (=/= focus on rthical dilemmas as epistemological conundrums and escalation of ethics to the status of a universal absence of justice ==> despondency + cynicism)
(the problem of) critical philosophy wants to avoid dogmatism, but it also incubates dogmatism because in abandoning any ratinoal access to the absolute (they want to be devoid of the slightest pretension to rationality) it renders this space accessible only by dogmatic faith and irrationality
--> (an unintentional and undesirable by-product of healthy scientific scepticism:) the mild sensible scepticism we hold towards “reality” cab be exlpoited to undermine any and all belief in it : climate change ==> logic schism =/= object of/for knowledge (both sceptics and believers use knowledge to deepen their differing positions =/= to elucidate the situation) [---> go to Tsing's coalescence]
correlationism ==activate==> a deeply seeted belief that *we are a necessary part of reality* (a p[...]
(823)[...notes/clean notes.txt]%95.5[...]ne?
holocene ==created==> epistemological categories that lasted thousands of years and became the most fundamental modes through which we understand & organize:
◦birth of language
◦birth of religion
◦concept of resources
◦concept of exchange
◦concept of exchange
◦invention of all known technology
◦development of agriculture
◦domestication
◦urbanization
==(by this metric)==> ‘climate change = world’ marks the end of organization as we can think it 😱
(let's widen rationality rather than abandoning it)
speculative realism --Campbell--> (a strategy for thinking at the) widest rational angle
example of speculative realism --> Meillassoux's spectral dilemma: [theist] resurrection of the dead (to provide justice for unjust deaths) + [atheist] inexistence of God (to absolve God of past injustices ~ meaningless deaths) ==> it is possible that God might emerge in the future --> complete justice has an ontological & real basis }-->
•the possibility of living according to *absolutizating thoughts* (one of Meillassoux's main tactics is to raise the stakes extremely high to show that *ethical commitments are either absolute or not* [--Campbell--> to speak in absolutizating ways about climate change]) (=/= focus on rthical dilemmas as epistemological conundrums and escalation of ethics to the status of a universal absence of justice ==> despondency + cynicism)
(the problem of) critical philosophy wants to avoid dogmatism, but it also incubates dogmatism because in abandoning any ratinoal access to the absolute (they want to be devoid of the slightest pretension to rationality) it renders this space accessible only by dogmatic faith and irrationality
--> (an unintentional and undesirable by-product of healthy scientific scepticism:) the mild sensible scepticism we hold towards “reality” cab be exlpoited to undermine any and all belief in it : climate change ==> logic schism =/= object of/for knowledge (both sceptics and believers use knowledge to deepen their differing positions =/= to elucidate the situation) [---> go to Tsing's coalescence]
correlationism ==activate==> a deeply seeted belief that *we are a necessary part of reality* (a permanent fixture), even when we know rationally that we have not always been
=/= (more ontologically authentic) non-correlationist perspective --> we are a moment in time
--> speculative realism: تدارکی preparatory device, an attitude engine, a strategic lens (to see ‘climate change = world’):
1. climate change has already happened
2. climate change marks the end of human civilization
}--> how do we adjust?
The greatest challenge we face is a philosophical one: *understanding that this civilization is already dead*. The sooner we confront our situation and realize that the[...]
(824)[...notes/clean notes.txt]%95.5[...] change -->) multi-leveled death:
•loss of a civilization
•irreversible death of difference (biodiversity)
•ultimate limit of the human project
•
=/= (modernity -->) secret belief that this civilization will last forever
(what could be opportunities for) **creative foreclosure** of the old world --> space for optimism ♥
--> ****preparing for an end without apocalypse**** [= foreclosure, @Goda and Sina dictionaryofapocalypse.com] ([curatorial?] organizing for the end of the world that is an escalated absolutizing commitment to divest justly) --> ****organizing without hope*** [=/=? death drive]
(we need دورویی) two-faced {<-- I think artists from Iran and former Soviet Union countries with *double consciousness* تجربه چندگانگی تجربه دوگانگی are good at *hopeless optimism* خوش بین ناامید}
1. acknowledge the unbounded unthinkabile incalculable nature of this new reality
2. a chance to experiment with organizational forms of justice, ethics, politics, reason (that are without precedent)
{(examining growing boundaries of) climate change ==> increasing category expansion ==> epistemologies cannot encompass climage change reality}--Campbell--> (we are) afforded a chance to ontologize it
speculative realism: a mode of commitment to a non-correlated reality --Campbell--> an organizational strategy ==> a mood --> bleak optimism
unthinkability: refusal to let framing occur
...................................
how mythology is being used in consumer research
[...]
[Tillotson and Martin offering various myth typologies to support theorists in evaluation of myth theories and appropriate integration of theoretical advancements in the field of consumer culture theory:] --> how consumer researchers have sailed though every discipline--from psychology, sociology, anthropology and cultural studies, to literary criticism, history and political economy...
myth has been understood in consumer research from five perspective:
•symbolic
•functionalist
•semiotic
•structuralist
•critical theory
•monomythic
Weber{ modern bureaucratization and intellectualization ==> disenchantment of the world }--> modern experience = rationalization and mythological mysticism ==> marketplace, *no institution has been more willing and able to respond to this (Weberian) desire for enchantment than the modern marketplace* ~=> ***normative preference for enchantment = consumption***
--problem--> *the market remains firmly in charge of myth of consumption, its rewards and its consequences* : marketplace mythology has increasingly become an all-encompassing construct of assorted descriptions and theoretical advancements including the sacred, extraordinary, symbolic a[...]
(825)[...notes/clean notes.txt]%95.6[...]tionalist
•semiotic
•structuralist
•critical theory
•monomythic
Weber{ modern bureaucratization and intellectualization ==> disenchantment of the world }--> modern experience = rationalization and mythological mysticism ==> marketplace, *no institution has been more willing and able to respond to this (Weberian) desire for enchantment than the modern marketplace* ~=> ***normative preference for enchantment = consumption***
--problem--> *the market remains firmly in charge of myth of consumption, its rewards and its consequences* : marketplace mythology has increasingly become an all-encompassing construct of assorted descriptions and theoretical advancements including the sacred, extraordinary, symbolic and transcendental
myth: a way of organizing perceptions of realities
consumer culture theory
{[Mead & Blumer's] symbolic perspective of myth: how symbols are adorned with meaning and that affect social interaction --> symbolic myth research: verbal/nonverbal forms of communication, with an emphasis on how people behave in day-to-day circumstances in the context of socio-historical structure and ideological of their environment ==> “mythology = narrative” }=/= Joseph Campbell: “interaction with the symbolic ==> mythology”
•Freud's use of mythic stories as metaphors in psychoanalysis ==> (early) symbolic perspective
•Jung's archetype: embodiment beliefs/images ==collectively==> myth and religion }==> “mythology = extension of the collective unconscious into society”
•Blumer's social life: construction built up by the actor (=/= relationship of structures directing human life); ability to act toward oneself, ability to internally define themselves as objects [self with goal] as the symbols of their own actions
--McAdams--> personal myth: narrative storyline as a means to organize meaning in their lives --in--> context <==forms== historical, religious and state-influenced belief systems, culturally specific themes and ideology
}--> identity and society --responsible-for--> life story --negotiated--> personal myth as interpretive strategy
}==> concepts of ‘consumption’ and ‘identity’ in consumer culture theory
identity work =/= personal myth
[Velliquette + Murray + Creyer:] example of tattoo culture: private and public burrs physically with the attachment of personal meaning to physical marking of the skin and symbolically through the personal stories attached to public brands --> *individuals attach meaning to consumption* <== negotiating the cultural tensions <==throu== perception of self contrasted with the influence of institutional structures (race, class, gender, age) and ideological pressure }==> “meaning = dialectic of object and consumer”
•(Jung's archetype ==>) Joseph Campbell's monomyth: universally applicable narrative of mythology (like [...]
(827)[...notes/clean notes.txt]%95.7[...]orms of communication, with an emphasis on how people behave in day-to-day circumstances in the context of socio-historical structure and ideological of their environment ==> “mythology = narrative” }=/= Joseph Campbell: “interaction with the symbolic ==> mythology”
•Freud's use of mythic stories as metaphors in psychoanalysis ==> (early) symbolic perspective
•Jung's archetype: embodiment beliefs/images ==collectively==> myth and religion }==> “mythology = extension of the collective unconscious into society”
•Blumer's social life: construction built up by the actor (=/= relationship of structures directing human life); ability to act toward oneself, ability to internally define themselves as objects [self with goal] as the symbols of their own actions
--McAdams--> personal myth: narrative storyline as a means to organize meaning in their lives --in--> context <==forms== historical, religious and state-influenced belief systems, culturally specific themes and ideology
}--> identity and society --responsible-for--> life story --negotiated--> personal myth as interpretive strategy
}==> concepts of ‘consumption’ and ‘identity’ in consumer culture theory
identity work =/= personal myth
[Velliquette + Murray + Creyer:] example of tattoo culture: private and public burrs physically with the attachment of personal meaning to physical marking of the skin and symbolically through the personal stories attached to public brands --> *individuals attach meaning to consumption* <== negotiating the cultural tensions <==throu== perception of self contrasted with the influence of institutional structures (race, class, gender, age) and ideological pressure }==> “meaning = dialectic of object and consumer”
•(Jung's archetype ==>) Joseph Campbell's monomyth: universally applicable narrative of mythology (like in Hollywood films about the hero's rites of passage --> experience of life in accordance with the phenomena of time)
myths/dreams find expression in symbolic form --> “participating in ritual == engaging myth”
}--> **consumer research as hero's journey** : Consumer Behavior Odyssey's travelling across America in a motorhome to learn about self, the world, and other people [@Jassme and Mia] --> transcendental knowledge of the American consumer ==> academic literature
(consumer Odyssey found that) ‘the journey’ holds a sacred status that transforms knowledge generation into new mythological epistemologies and opens up new doors to understanding (of consumption)
&
‘extraordinary experiences as rites of passage’ [--example: white water river rafting --> (emergent themes of) personal growth, communitas harmony with nature translated to other consumer experiences]
‘rites of passage’ [~= ‘monomyth']:
•separation [~= departure]
•transition [~= initiation]
•reintegration [~= return]
(river raf[...]
(828)[...notes/clean notes.txt]%95.7[...]br />
•Blumer's social life: construction built up by the actor (=/= relationship of structures directing human life); ability to act toward oneself, ability to internally define themselves as objects [self with goal] as the symbols of their own actions
--McAdams--> personal myth: narrative storyline as a means to organize meaning in their lives --in--> context <==forms== historical, religious and state-influenced belief systems, culturally specific themes and ideology
}--> identity and society --responsible-for--> life story --negotiated--> personal myth as interpretive strategy
}==> concepts of ‘consumption’ and ‘identity’ in consumer culture theory
identity work =/= personal myth
[Velliquette + Murray + Creyer:] example of tattoo culture: private and public burrs physically with the attachment of personal meaning to physical marking of the skin and symbolically through the personal stories attached to public brands --> *individuals attach meaning to consumption* <== negotiating the cultural tensions <==throu== perception of self contrasted with the influence of institutional structures (race, class, gender, age) and ideological pressure }==> “meaning = dialectic of object and consumer”
•(Jung's archetype ==>) Joseph Campbell's monomyth: universally applicable narrative of mythology (like in Hollywood films about the hero's rites of passage --> experience of life in accordance with the phenomena of time)
myths/dreams find expression in symbolic form --> “participating in ritual == engaging myth”
}--> **consumer research as hero's journey** : Consumer Behavior Odyssey's travelling across America in a motorhome to learn about self, the world, and other people [@Jassme and Mia] --> transcendental knowledge of the American consumer ==> academic literature
(consumer Odyssey found that) ‘the journey’ holds a sacred status that transforms knowledge generation into new mythological epistemologies and opens up new doors to understanding (of consumption)
&
‘extraordinary experiences as rites of passage’ [--example: white water river rafting --> (emergent themes of) personal growth, communitas harmony with nature translated to other consumer experiences]
‘rites of passage’ [~= ‘monomyth']:
•separation [~= departure]
•transition [~= initiation]
•reintegration [~= return]
(river rafting ~=) ritual ~= enactment of myth
}--(Arnould & Price)--> narrative of service embodies the initiation of the journey
‘extraordinary experience' = event & *enchanted temporal period*
liminality: the threshold of a ritual where ambiguity and disorientation occurs before the ritual has been completed [Van Gennep, Turner]
[Dobscha and Foxman:] how a joyous activity is actually stressful and invokes *transcendent experiences of a mythic journey* --> ‘call to adventure’ in a chaotic r[...]
(829)[...notes/clean notes.txt]%95.8[...]tuations’
...................................
with Ereshefsky
how to do scientific metaphysics?
•conduct piecewise and local metaphysics (not universalist metaphysics, not science fiction)
•balance naturalism and normativity
◦naturalism --> learn about different scientific practices that have different aims
◦normativity --> evaluate how well those practices achieve those (epistemic and pragmatic) aims
•
...................................
filial piety --> family formation + consumption behaviours (in Asian context)
(public policymakers and) social marketers addressing family dissatisfaction
understanding family identity has important implications for consumption --western-->
•how meal consumption helps to maintain family bonds
•how home-made meals are useful in constructing and communicating family identity (@apass, Leo, Sarah, food-ing, ‘formulations of family identity ~=!? collective’)
•how families preserve identity through the transfer of inalienable possessions
•how families navigate complex consumption choices such as involving parenthood
•
...................................
(Campbell + Saren -->) [*]posthumanism: an aesthetic (not just an epistemology) that blends:
1. the primitive
2. technology
3. horror
[*]metamorphosis: (an engine that encourages the viewer) to recognize life not as being, but as perpetual becoming =/= (liberatory promises of) ‘flow’
(each articulating opposing fantasies of posthumanism:)
morphing =/= mutating
primal technology
proto-atavism نياکان گرايى --> ***multiple paradigms of life exist on the peripheries of humanist life***
Campbell --> a posthuman biology (an ethical imperative that in a technological age, that life is not just life)
Golem --> perennial horror in western imagination
Jewish psalms of the 6th century
formation of life (golmi: unformed limb) <==emanate== mother's womb & nonhuman earth itself
--exemplifies--> how *western humanist versions of technology tend to create a master-servant dialectic* (master-slave) and anything that threatens this divide invokes horror
(roots embedded in the Romantic tradition:)
•“frankenfood” (mash up original and unexpected food combinations, genetically modified crops)
•genetic engineering technologies
•“revenge of nature”
•“nature out of control” leitmotif
•
*since antiquity (in the west) technology has been simultaneously imbued with magic and rationality, evil and redemption, trickery and transparency [---> go to Baxstrom + Meyers Realizing The Witch]
Descartes: the philosopher who provided the western imagination with the most enduring model of [...]
(831)[...notes/clean notes.txt]%96.1[...]ours (in Asian context)
(public policymakers and) social marketers addressing family dissatisfaction
understanding family identity has important implications for consumption --western-->
•how meal consumption helps to maintain family bonds
•how home-made meals are useful in constructing and communicating family identity (@apass, Leo, Sarah, food-ing, ‘formulations of family identity ~=!? collective’)
•how families preserve identity through the transfer of inalienable possessions
•how families navigate complex consumption choices such as involving parenthood
•
...................................
(Campbell + Saren -->) [*]posthumanism: an aesthetic (not just an epistemology) that blends:
1. the primitive
2. technology
3. horror
[*]metamorphosis: (an engine that encourages the viewer) to recognize life not as being, but as perpetual becoming =/= (liberatory promises of) ‘flow’
(each articulating opposing fantasies of posthumanism:)
morphing =/= mutating
primal technology
proto-atavism نياکان گرايى --> ***multiple paradigms of life exist on the peripheries of humanist life***
Campbell --> a posthuman biology (an ethical imperative that in a technological age, that life is not just life)
Golem --> perennial horror in western imagination
Jewish psalms of the 6th century
formation of life (golmi: unformed limb) <==emanate== mother's womb & nonhuman earth itself
--exemplifies--> how *western humanist versions of technology tend to create a master-servant dialectic* (master-slave) and anything that threatens this divide invokes horror
(roots embedded in the Romantic tradition:)
•“frankenfood” (mash up original and unexpected food combinations, genetically modified crops)
•genetic engineering technologies
•“revenge of nature”
•“nature out of control” leitmotif
•
*since antiquity (in the west) technology has been simultaneously imbued with magic and rationality, evil and redemption, trickery and transparency [---> go to Baxstrom + Meyers Realizing The Witch]
Descartes: the philosopher who provided the western imagination with the most enduring model of the human --> preoccupation with mechanism as something that pervaded machines, bodies and animals but never the non-material, spiritual realm of the mind
*eschatological significance attached to technology*
schizoid stance, alternating between the technophobic and the technophilic (--> expressed in avant-garde): Dadaism, Futurism, Cubism, constructivism)
•technocs aestheticized and fetishized: world expos such as the Crystal Palace, garden cities, the cite industrielle, Citta Nuova, the Werknund, etc.
•military machinery of first world war which alienated[...]
(832)[...notes/clean notes.txt]%96.2[...]orror in western imagination
Jewish psalms of the 6th century
formation of life (golmi: unformed limb) <==emanate== mother's womb & nonhuman earth itself
--exemplifies--> how *western humanist versions of technology tend to create a master-servant dialectic* (master-slave) and anything that threatens this divide invokes horror
(roots embedded in the Romantic tradition:)
•“frankenfood” (mash up original and unexpected food combinations, genetically modified crops)
•genetic engineering technologies
•“revenge of nature”
•“nature out of control” leitmotif
•
*since antiquity (in the west) technology has been simultaneously imbued with magic and rationality, evil and redemption, trickery and transparency [---> go to Baxstrom + Meyers Realizing The Witch]
Descartes: the philosopher who provided the western imagination with the most enduring model of the human --> preoccupation with mechanism as something that pervaded machines, bodies and animals but never the non-material, spiritual realm of the mind
*eschatological significance attached to technology*
schizoid stance, alternating between the technophobic and the technophilic (--> expressed in avant-garde): Dadaism, Futurism, Cubism, constructivism)
•technocs aestheticized and fetishized: world expos such as the Crystal Palace, garden cities, the cite industrielle, Citta Nuova, the Werknund, etc.
•military machinery of first world war which alienated human life while at the same time making the human inhuman
*technology as revold*
imagined as rebellious and repellent
(human civilization) haunted by the temptation of a reverse evolution which coexists in it with the potential for progress
--> *techno-anxiety: potential infallibility of the technological
(teratology, wider context of studies on monsters)
logic of contemporary technoculture --trope-->
•primitive
•technology
•horror
(Campbell drawing from a larger) intertextual repertoire consisting of advertising, film, and other images in visual culture
--> aesthetic conflation of the primitive, technology, and horror points to three new concepts:
•metamorphing: {<<--** exactly my problem with Manning's process philosophy}
◦(a logic of) ***identity as constant becoming***
◦***emphasis on flow*** (as a necessary way to understand process)
•primal technology =/= (humanist and pervasive) concept of technology as modern, progressive, clean, nonalive
•proto-atavism: evolutionary traits from the future can exist in the present (=/= atavism: evolutionary traits from the past can exist in the present) []
==> type of posthuman biology conception of life
(let's have atavism instead of activism)
Campbell --> *critique the almost universal celebration of [...]
(833)[...notes/clean notes.txt]%96.2[...]go to Baxstrom + Meyers Realizing The Witch]
Descartes: the philosopher who provided the western imagination with the most enduring model of the human --> preoccupation with mechanism as something that pervaded machines, bodies and animals but never the non-material, spiritual realm of the mind
*eschatological significance attached to technology*
schizoid stance, alternating between the technophobic and the technophilic (--> expressed in avant-garde): Dadaism, Futurism, Cubism, constructivism)
•technocs aestheticized and fetishized: world expos such as the Crystal Palace, garden cities, the cite industrielle, Citta Nuova, the Werknund, etc.
•military machinery of first world war which alienated human life while at the same time making the human inhuman
*technology as revold*
imagined as rebellious and repellent
(human civilization) haunted by the temptation of a reverse evolution which coexists in it with the potential for progress
--> *techno-anxiety: potential infallibility of the technological
(teratology, wider context of studies on monsters)
logic of contemporary technoculture --trope-->
•primitive
•technology
•horror
(Campbell drawing from a larger) intertextual repertoire consisting of advertising, film, and other images in visual culture
--> aesthetic conflation of the primitive, technology, and horror points to three new concepts:
•metamorphing: {<<--** exactly my problem with Manning's process philosophy}
◦(a logic of) ***identity as constant becoming***
◦***emphasis on flow*** (as a necessary way to understand process)
•primal technology =/= (humanist and pervasive) concept of technology as modern, progressive, clean, nonalive
•proto-atavism: evolutionary traits from the future can exist in the present (=/= atavism: evolutionary traits from the past can exist in the present) []
==> type of posthuman biology conception of life
(let's have atavism instead of activism)
Campbell --> *critique the almost universal celebration of flow in contemporary philosophical thought* {<-- yes yes! thank you! ♥}
primitive: a site of primordial simplicity ~= originary unity }<== history of technology <--(told from a western lens)-- gradual progression and sophistication of the technical (for example Black Panther film)
-the presence or absence of specific technologies has often been read as a marker of cultural ‘backwardness’ <== “technology = something that comes from the West (rich-world technologies) and does something to other people in other places such as the “third world” (a well-intentioned framework that denies both agency and contemporaneity to the ‘other’ --> for example Eliasson's Little Sun)
technological progress is not a force unique to modern ‘civilized[...]
(836)[...notes/clean notes.txt]%96.2[...]br />
imagined as rebellious and repellent
(human civilization) haunted by the temptation of a reverse evolution which coexists in it with the potential for progress
--> *techno-anxiety: potential infallibility of the technological
(teratology, wider context of studies on monsters)
logic of contemporary technoculture --trope-->
•primitive
•technology
•horror
(Campbell drawing from a larger) intertextual repertoire consisting of advertising, film, and other images in visual culture
--> aesthetic conflation of the primitive, technology, and horror points to three new concepts:
•metamorphing: {<<--** exactly my problem with Manning's process philosophy}
◦(a logic of) ***identity as constant becoming***
◦***emphasis on flow*** (as a necessary way to understand process)
•primal technology =/= (humanist and pervasive) concept of technology as modern, progressive, clean, nonalive
•proto-atavism: evolutionary traits from the future can exist in the present (=/= atavism: evolutionary traits from the past can exist in the present) []
==> type of posthuman biology conception of life
(let's have atavism instead of activism)
Campbell --> *critique the almost universal celebration of flow in contemporary philosophical thought* {<-- yes yes! thank you! ♥}
primitive: a site of primordial simplicity ~= originary unity }<== history of technology <--(told from a western lens)-- gradual progression and sophistication of the technical (for example Black Panther film)
-the presence or absence of specific technologies has often been read as a marker of cultural ‘backwardness’ <== “technology = something that comes from the West (rich-world technologies) and does something to other people in other places such as the “third world” (a well-intentioned framework that denies both agency and contemporaneity to the ‘other’ --> for example Eliasson's Little Sun)
technological progress is not a force unique to modern ‘civilized’ society; it is intimately bound with art and antiquity
•Heidegger (seeks the origin of technology in ancient Greece) --> technology referred to the ways in which realities are brought into the world, a mode of unconcealing reality (hervorbringen) [=/= mere means or instrument]
+ every unconcealment of reality is also by necessity a concealment of another reality
*poiesis: bring hither out of concealment forth into unconcealment* --> techne = tech + art
paleolithic hunters (so-called primitive societies) have been shown to have been affluent and technologically advanced
technological primitivism, as aesthetic in subcultures of high-technology, incorporating into their philosophies icons of: shamanism, esotericism, hermeticism, the occult, mythology
=/= my ajayeb.net
[...]
(837)[...notes/clean notes.txt]%96.3[...]n read as a marker of cultural ‘backwardness’ <== “technology = something that comes from the West (rich-world technologies) and does something to other people in other places such as the “third world” (a well-intentioned framework that denies both agency and contemporaneity to the ‘other’ --> for example Eliasson's Little Sun)
technological progress is not a force unique to modern ‘civilized’ society; it is intimately bound with art and antiquity
•Heidegger (seeks the origin of technology in ancient Greece) --> technology referred to the ways in which realities are brought into the world, a mode of unconcealing reality (hervorbringen) [=/= mere means or instrument]
+ every unconcealment of reality is also by necessity a concealment of another reality
*poiesis: bring hither out of concealment forth into unconcealment* --> techne = tech + art
paleolithic hunters (so-called primitive societies) have been shown to have been affluent and technologically advanced
technological primitivism, as aesthetic in subcultures of high-technology, incorporating into their philosophies icons of: shamanism, esotericism, hermeticism, the occult, mythology
=/= my ajayeb.net
horror in commercial images (Campbell's investigation =/= fear appeals that act to discourage or warn)
horror (like primitive) is a historically specific form =/= an eternal constant (~ whay is horrific today might be completely unhorrific tomorrow --> for example ajayeb's horror)
horror = science fiction + primitivism
liberatory/avant-garde horror
female-as-victim
female-as-horror
--> apparatus of phallogocentrism
--Campbell--> *horror works to produce figures that contain within them an overflow of contradictory signs*
20th century high-tech machines induce horror : depiction of *technology out of control* inducing horror in the humanist consciousness (for example Black Mirror TV series)
(both primitive & technical) borderline figures of contemporary culture: replicants, androgynes, zombies, androids, posthumans, avatars, clones, undead
}--> *almost-not-quite ontologies* <-- displacing the unitary subject of classical humanism <== {new processes and quasi objects} <==create== ***{globalization, questions of history, social change, political movements, collapse of communism, fundamentalism, feminism, post-communist nationalism, global immigration flows, transnational projects such as human genome, digital human}***
•mothers
•machine: the scientific, political and discursive field of technology
•monster: emblematizes the history and philosophy of the biological sciences + their relation to difference and different bodies
enlightenment ==> a comprehensive philosophical and scientific discourse of positioning “people of color, native australians, females, slaves [...]
(838)[...notes/clean notes.txt]%96.3[...]m horrific to hopeful)
•concerned with deconstruting the human as an ancient concept [~?~> dissatisfied and alienated by nature]
ectogenetic foetus (growth of an organism in an artificial environment)
surrogate mother جایگزین
pregnant man {in the fear-fantasy of miscegenation
(crossing:)
animal
human
inanimate
technologies
}==> horror (accompanying the posthuman)
[title]
monstrous logic of ajayeb
monstrous =/= neat categories
teratology
in a wider context of studies of monsters
written texts (not only physical manifestations) ~ defy canonical categories
[*]gothic: (not only a genre,) any type of text that makes coherent interpretation fail*** <== text suffers from an overload of contradictory meanings which make it literally fall apart at the seams
(Derrida:) monster: *species of the nonspecies* = as-yet unnameable which is proclaiming itself --> make people turn their eyes away
-the figure of the monster embodies a means of thinking otherwise
-event of the Derridean text signalling a rupture with the discourses in which it is gestated
--Campbell--> both Derrida and Darwin were engaged in the *practice of revealing monstrosity to the world*
***contemporary Iran = postmodern gothic***
آخوند akhoond: social imaginary of post-industrial society producing teratological monstrous formations <== their technological character transgresses conventions of taxonomical description --Braidotti--> cyber-teratological (fascinatino with grotesque + technological)
-what are the non-unitary subjectivities in Tehran today? (monster = horror + marvel)
monster =/= demonstrate, de-monstrate <-- vision + monstrosity
*monster: sites of otherworldliness* --used--> teratoscopy
1- Greek and Roman --> race of monsters: ethnic entity horrific & fantastic
2- baroque and enlightenment --> began to produce a scientific, wondrous, fantastic, rare, entertaining --(such as: madmen and dwarfs and other marvels participated in the life of his or her town and enjoys certain privileges [...] jesters and fools can transgress social conventions and do things that “normal” human beings cannot afford -Braidotti)
3- genetic turning point in the post-nuclear era --> cybernetic teratology: effects of toxicity and environmental pollution ==> new monsters [--> Tsing]
experience of the world of high-technology
artifacts of visual culture, (TV advertisements) dealing with the tropes of the primitive, technology, horror:
(these artifacts connote دلالت ضمنى long histories of techno-mytho-political dramas)
•Audi spider; where Audi is likened to a preditor, ensnaring, devouring its rivals; Vorsprung dur[...]
(840)[...notes/clean notes.txt]%96.4[...]stic
2- baroque and enlightenment --> began to produce a scientific, wondrous, fantastic, rare, entertaining --(such as: madmen and dwarfs and other marvels participated in the life of his or her town and enjoys certain privileges [...] jesters and fools can transgress social conventions and do things that “normal” human beings cannot afford -Braidotti)
3- genetic turning point in the post-nuclear era --> cybernetic teratology: effects of toxicity and environmental pollution ==> new monsters [--> Tsing]
experience of the world of high-technology
artifacts of visual culture, (TV advertisements) dealing with the tropes of the primitive, technology, horror:
(these artifacts connote دلالت ضمنى long histories of techno-mytho-political dramas)
•Audi spider; where Audi is likened to a preditor, ensnaring, devouring its rivals; Vorsprung durch Technik written in gothic-style jagged, suspended cobwebs {<-- Ridley Scott's alien's technology as dirty; a lair swathed in a thick cobweb-like substance --> *technology as life* <== the dirt and dampness of *dirty technology* suggest an animate, sweating, breathing life-force [~ an aesthetic]} --> horror <== damp dark leaking space containing moulding cocoons of spider --Campbell--> motivation, goals or logic of this life form cannot be recovered within the economy of the human (=/= clean cold untouched technological artefact)
◦***technology covered in its own dirt --implies--> life --implies--> disorganization --implies--> disintegration of borders between ‘us’ (bounded) and ‘them’ (unbounded) --implies--> loss of control
◦ajayeb-e spider // links the world (of primitive + high-technology), its metamorphosis into automobile ==> its multiple and contradictory genealogy; sight of spider --Freud--> induce crisis of neurotic anxiety (arguing that this fear comes from an unconscious association of the spider with the image of the phallic mother and the web --> threatens to engulf us --> mpnstrous feminine, Ridley Scott's alien = technologized embodiment of the phallic mother)
◾ancient activity of weaving [computer emerges out of the history of weaving; the first computers were based on the logic of the loom, quintessence of women's work (Plant, Babbage, Campbell)] --> *contemporary technoculture is an era of insectophilia* (love of insects and arachnids, spiders ants bees worms etc.)<== these insects embody the logic of high-technology which values decenterdness, microprocessing, and swarm intelligence. colonies, swarms, teems ==acts==> *metaphor & epistemology & ontology* to understand decenterdness, rhizomaticity, distribution and microprocessing ==> *insect aesthetic* [#use the term collapse as marketing storytelling, divided entities now mixed with eachother to induce mixed feelings in the audience --> chimera in advertisement]
◽matrix, from the latin ‘mater' = womb, the term matrix possessing the pot[...]
(841)[...notes/clean notes.txt]%96.5[...]rty; a lair swathed in a thick cobweb-like substance --> *technology as life* <== the dirt and dampness of *dirty technology* suggest an animate, sweating, breathing life-force [~ an aesthetic]} --> horror <== damp dark leaking space containing moulding cocoons of spider --Campbell--> motivation, goals or logic of this life form cannot be recovered within the economy of the human (=/= clean cold untouched technological artefact)
◦***technology covered in its own dirt --implies--> life --implies--> disorganization --implies--> disintegration of borders between ‘us’ (bounded) and ‘them’ (unbounded) --implies--> loss of control
◦ajayeb-e spider // links the world (of primitive + high-technology), its metamorphosis into automobile ==> its multiple and contradictory genealogy; sight of spider --Freud--> induce crisis of neurotic anxiety (arguing that this fear comes from an unconscious association of the spider with the image of the phallic mother and the web --> threatens to engulf us --> mpnstrous feminine, Ridley Scott's alien = technologized embodiment of the phallic mother)
◾ancient activity of weaving [computer emerges out of the history of weaving; the first computers were based on the logic of the loom, quintessence of women's work (Plant, Babbage, Campbell)] --> *contemporary technoculture is an era of insectophilia* (love of insects and arachnids, spiders ants bees worms etc.)<== these insects embody the logic of high-technology which values decenterdness, microprocessing, and swarm intelligence. colonies, swarms, teems ==acts==> *metaphor & epistemology & ontology* to understand decenterdness, rhizomaticity, distribution and microprocessing ==> *insect aesthetic* [#use the term collapse as marketing storytelling, divided entities now mixed with eachother to induce mixed feelings in the audience --> chimera in advertisement]
◽matrix, from the latin ‘mater' = womb, the term matrix possessing the potential to nurture & to trap (---> go to Matrix film series)
◽Arachne: a younge woman, was so skilful at weaving that she was rash enough to challenge the goddess Athene to a contest. she was transformed into a spider and was doomed to weave forever
•Nike mutant foot; to convey the feeling that running with these shoes is like running in bare feet (--> chimera?); the mutant foot evokes a worn and labored transition from human to posthuman which leaves behind traces of pain; ‘foot of the future’ contains within it the supplement of its embodied visceral human existence, a potent reminder of the human within the posthuman. Nike mutant foot *suffers from origin horror* (= no secure telos of origin which can link back to a primary source of either technology or organicism) we cannot trace it back to an originary ideal category of existence ==> it horrifies
•Nissan pathfinder; shape-shifting technology, moves between the animal and technical --> *automobile metamorphoses without any trace of[...]
(842)[...notes/clean notes.txt]%96.5[...]hne: a younge woman, was so skilful at weaving that she was rash enough to challenge the goddess Athene to a contest. she was transformed into a spider and was doomed to weave forever
•Nike mutant foot; to convey the feeling that running with these shoes is like running in bare feet (--> chimera?); the mutant foot evokes a worn and labored transition from human to posthuman which leaves behind traces of pain; ‘foot of the future’ contains within it the supplement of its embodied visceral human existence, a potent reminder of the human within the posthuman. Nike mutant foot *suffers from origin horror* (= no secure telos of origin which can link back to a primary source of either technology or organicism) we cannot trace it back to an originary ideal category of existence ==> it horrifies
•Nissan pathfinder; shape-shifting technology, moves between the animal and technical --> *automobile metamorphoses without any trace of its metamorphosis* (it bears no marks, scatches, dents, damage); mighty industrialized rendering (transformers film series) --> (an X-Men fantasy:) a future world of *ontological mobility* : entities are not fixed, their morphing into other entities is not painful, but a natural instantaneous reaction to their environment [=/= ajayeb]
•BBC digital faces; a giant disembodied head that roams across hilly countryside ~ *an affront to a humanist sensibility of integral bounded being*; filled with tiny selves --> genealogy of monstrous and mythical forms (Matrix 3rd episode the machine face) --> *visualization of the idea that the self possesses no central consciousness* [<-- posthuman: all mental thought, all consciousness and spirit, can be attributed to the operation of micro-material processes distributed in autopoitic (~ self-creating) body] /ERG website
metamorphing
critique of becoming (of consumer)
Cartesian (human logic of a world of fixed entities) =/= posthumanism (polymorphic unfixity, articulating a logic of identity as decentered and in the state of transition)
mutating =/= morphing (universally regarded as positive, apolitical <-- in poststructural theory)--> imagined technological posthumanism which cruises effortlessly and seamlessly through ontologies [like T1000 in Terminator]
digital morphing is a common production device in contemporary visual culture (transformers, X-Men <-- to resist that in our web designs)
morphing =/= ontological fixity
•how technology does not oppose nature, but stimulate it (Nissan pathfinder)
•how the morph causes a radical splintering of consciousness (BBC digital faces)
•how morph is the a visualization not of being, but of becoming
--> *flow, universally coded as positive* (sensibility of process and flux considered liberatory)
--> a logic of quick-change (embedded in entertainment and computer industries)
high-technology embodim[...]
(843)[...notes/clean notes.txt]%96.6[...]ror* (= no secure telos of origin which can link back to a primary source of either technology or organicism) we cannot trace it back to an originary ideal category of existence ==> it horrifies
•Nissan pathfinder; shape-shifting technology, moves between the animal and technical --> *automobile metamorphoses without any trace of its metamorphosis* (it bears no marks, scatches, dents, damage); mighty industrialized rendering (transformers film series) --> (an X-Men fantasy:) a future world of *ontological mobility* : entities are not fixed, their morphing into other entities is not painful, but a natural instantaneous reaction to their environment [=/= ajayeb]
•BBC digital faces; a giant disembodied head that roams across hilly countryside ~ *an affront to a humanist sensibility of integral bounded being*; filled with tiny selves --> genealogy of monstrous and mythical forms (Matrix 3rd episode the machine face) --> *visualization of the idea that the self possesses no central consciousness* [<-- posthuman: all mental thought, all consciousness and spirit, can be attributed to the operation of micro-material processes distributed in autopoitic (~ self-creating) body] /ERG website
metamorphing
critique of becoming (of consumer)
Cartesian (human logic of a world of fixed entities) =/= posthumanism (polymorphic unfixity, articulating a logic of identity as decentered and in the state of transition)
mutating =/= morphing (universally regarded as positive, apolitical <-- in poststructural theory)--> imagined technological posthumanism which cruises effortlessly and seamlessly through ontologies [like T1000 in Terminator]
digital morphing is a common production device in contemporary visual culture (transformers, X-Men <-- to resist that in our web designs)
morphing =/= ontological fixity
•how technology does not oppose nature, but stimulate it (Nissan pathfinder)
•how the morph causes a radical splintering of consciousness (BBC digital faces)
•how morph is the a visualization not of being, but of becoming
--> *flow, universally coded as positive* (sensibility of process and flux considered liberatory)
--> a logic of quick-change (embedded in entertainment and computer industries)
high-technology embodiments:
•cyborg
•foetus
•ecosystem
•database
•genome
•cellular automata
•insects
•
morphing =/= mutating: the visceral, painful, embodied experience that results from ontological boundary clashes
mutating into otherness =/= morphing into otherness
(pain of the flow -->) ***mutation is a concept that stops the flow***
(utopian:) technological imaginary portraying a simple and painless ascent into a silicon existence
chimera: (a term biotechnological discourse uses to refer to) th[...]
(844)[...notes/clean notes.txt]%96.6[...]ide ~ *an affront to a humanist sensibility of integral bounded being*; filled with tiny selves --> genealogy of monstrous and mythical forms (Matrix 3rd episode the machine face) --> *visualization of the idea that the self possesses no central consciousness* [<-- posthuman: all mental thought, all consciousness and spirit, can be attributed to the operation of micro-material processes distributed in autopoitic (~ self-creating) body] /ERG website
metamorphing
critique of becoming (of consumer)
Cartesian (human logic of a world of fixed entities) =/= posthumanism (polymorphic unfixity, articulating a logic of identity as decentered and in the state of transition)
mutating =/= morphing (universally regarded as positive, apolitical <-- in poststructural theory)--> imagined technological posthumanism which cruises effortlessly and seamlessly through ontologies [like T1000 in Terminator]
digital morphing is a common production device in contemporary visual culture (transformers, X-Men <-- to resist that in our web designs)
morphing =/= ontological fixity
•how technology does not oppose nature, but stimulate it (Nissan pathfinder)
•how the morph causes a radical splintering of consciousness (BBC digital faces)
•how morph is the a visualization not of being, but of becoming
--> *flow, universally coded as positive* (sensibility of process and flux considered liberatory)
--> a logic of quick-change (embedded in entertainment and computer industries)
high-technology embodiments:
•cyborg
•foetus
•ecosystem
•database
•genome
•cellular automata
•insects
•
morphing =/= mutating: the visceral, painful, embodied experience that results from ontological boundary clashes
mutating into otherness =/= morphing into otherness
(pain of the flow -->) ***mutation is a concept that stops the flow***
(utopian:) technological imaginary portraying a simple and painless ascent into a silicon existence
chimera: (a term biotechnological discourse uses to refer to) the evolution of elements that do not belong together
[in greek mythology, a savage beast part lion part goat part snake =/= natural order]
•(Iron Man's definition of) technology: an instrument which accords the human with a gradual ascend towards increasing civilization, linear progress and power over her or his environment
•(Black Mirror's definition of) technology: paradoxical scene, a primal instinctual force
(my ajayeb =/=) technological primitivism: (aesthetic that is produced by) the ways “primitive” icons are used in discourses of high technology
technological merges into the mythological
ancient merges with the modern
•eXistenZ film 1999, a high-tech-primitive bl[...]
(845)[...notes/clean notes.txt]%96.7[...]at results from ontological boundary clashes
mutating into otherness =/= morphing into otherness
(pain of the flow -->) ***mutation is a concept that stops the flow***
(utopian:) technological imaginary portraying a simple and painless ascent into a silicon existence
chimera: (a term biotechnological discourse uses to refer to) the evolution of elements that do not belong together
[in greek mythology, a savage beast part lion part goat part snake =/= natural order]
•(Iron Man's definition of) technology: an instrument which accords the human with a gradual ascend towards increasing civilization, linear progress and power over her or his environment
•(Black Mirror's definition of) technology: paradoxical scene, a primal instinctual force
(my ajayeb =/=) technological primitivism: (aesthetic that is produced by) the ways “primitive” icons are used in discourses of high technology
technological merges into the mythological
ancient merges with the modern
•eXistenZ film 1999, a high-tech-primitive blend of amphibian eggs and synthetic DNA
portrayal of a symbolically resonant ancient life-source + form of a technical life-source
(Campbell suggesting) atavism: how supposedly primitive evolutionary traits which had disappeared generations ago reappear in contemporary human or animal life
-traits of a former time but still exist in the present
*proto-atavism: (exhibiting of) future evolutionary traits in the present ==> collapsing the quality of linear time [~=? my sleep-walking] (=/= human approaching a state of technological perfection through an orderly ascent of increasing complexity and sophistication)
--> technological progress = nonlinear, punctuated, multiple [<-- used in marketing today]
proto-atavism --argument--> that multiple paradigms of life exist on the peripheries of humanist life ==ife ==Campbell==> (how) *human life: a cacophony of co-existing interacting states of past present future existences with no recourse to a single reassuring origin* (=/= singular progression)
(like animal rumors in old bestiaries ajayeb in a story-starated world) found telegram videos and internet pic used in my image assemblages --> (found images which make it difficult to trace their lineage) in an image-starated world ==construct==> ambivalent visual representations that do not have a signifier in an external “real” world (Baudrillard's rhetoric simulacrum: an object that is a copy of something which does not “exist”)
==Toffoletti==> potentiality: exceeding the bounds of description
(we are living in an) age of **technosubjectivity**
(Margulis theorizes) the symbolic basis of eukaryotic cells
(Dawkins posits) the existence of selfish genes and the extended phenotype
*system theory: human life subsumed radicall[...]
(846)[...notes/clean notes.txt]%96.7[...]r her or his environment
•(Black Mirror's definition of) technology: paradoxical scene, a primal instinctual force
(my ajayeb =/=) technological primitivism: (aesthetic that is produced by) the ways “primitive” icons are used in discourses of high technology
technological merges into the mythological
ancient merges with the modern
•eXistenZ film 1999, a high-tech-primitive blend of amphibian eggs and synthetic DNA
portrayal of a symbolically resonant ancient life-source + form of a technical life-source
(Campbell suggesting) atavism: how supposedly primitive evolutionary traits which had disappeared generations ago reappear in contemporary human or animal life
-traits of a former time but still exist in the present
*proto-atavism: (exhibiting of) future evolutionary traits in the present ==> collapsing the quality of linear time [~=? my sleep-walking] (=/= human approaching a state of technological perfection through an orderly ascent of increasing complexity and sophistication)
--> technological progress = nonlinear, punctuated, multiple [<-- used in marketing today]
proto-atavism --argument--> that multiple paradigms of life exist on the peripheries of humanist life ==Campbell==> (how) *human life: a cacophony of co-existing interacting states of past present future existences with no recourse to a single reassuring origin* (=/= singular progression)
(like animal rumors in old bestiaries ajayeb in a story-starated world) found telegram videos and internet pic used in my image assemblages --> (found images which make it difficult to trace their lineage) in an image-starated world ==construct==> ambivalent visual representations that do not have a signifier in an external “real” world (Baudrillard's rhetoric simulacrum: an object that is a copy of something which does not “exist”)
==Toffoletti==> potentiality: exceeding the bounds of description
(we are living in an) age of **technosubjectivity**
(Margulis theorizes) the symbolic basis of eukaryotic cells
(Dawkins posits) the existence of selfish genes and the extended phenotype
*system theory: human life subsumed radically into an all-encompassing concept of system, of which the human is merely a psychic system, where the only important unit of analysis is systems (human, cell, society, law)
(Sagan's) metametazoa: a multiple creature afloat in the omnisexuality of bacterial exchange
(Octavia Butler's) xenogenesis: polysexual interspecies reproduction
(Haraway's) differential artifactualism: (~= SF, science fiction) a diffractive interruptive mutative anti-reflective monstrous logic (to a humanist eyes) --> generation of novel forms which need not be imagined in the stodgy bipolar terms of hominids ==make==> ontological room for naturecultures
-mixotricha paradoxa: “a mixed up, paradoxica[...]
(847)[...notes/clean notes.txt]%96.7[...]xuality of bacterial exchange
(Octavia Butler's) xenogenesis: polysexual interspecies reproduction
(Haraway's) differential artifactualism: (~= SF, science fiction) a diffractive interruptive mutative anti-reflective monstrous logic (to a humanist eyes) --> generation of novel forms which need not be imagined in the stodgy bipolar terms of hominids ==make==> ontological room for naturecultures
-mixotricha paradoxa: “a mixed up, paradoxical, microscopic bit of hair [...]they are nested in each other's tissues in a myriad of ways that make words like competition and cooperation, or individual and collective, fall into the trash heap of pallid metaphors and bad ontology”
(Thacker speaks for) extrinsic life: the kinds of life that cannot be contained inside itself (such as: the epidemic) ~ lifelike death ==> depict the strangeness of life in a technological era
(diffraction ==>) myopic: eyesight abnormality resulting from the eye's faulty refractive ability --> posthuman: an essentially ethical precondition of life in high-technology
background of posthuman theory:
•metamorphing --> premised on the liberatory potential of flow : processes objects and living systems are thought to be in a constant state of becoming =/= Campbell: flow is not always a liberatory metaphor -->{ (a politics or logic of) *inertia* =/= contemporary politics of flow }
•primal technology --> technology is not always s progressive civilizing inanimate force, rather it is a destructive-constructive rich-poor lively-inanimate force in the world
•proto-atavism --> modes of living at the edges of humanist life
•posthuman biology ==> *monolith of humanist life is myopic*
in a way, in my research i have been seeking ways to acknowledge the place of posthuman ways of being in the world --through-->
•observing the high-tech (cellular automata, database, bibliographic technologies)
•observing the ancient (medieval bestiaries ajayeb al makhlughat ajayeb technologies)
•
...................................
roots of ‘emancipate ourselves’ --in--> “being critical" = ability to be self-reflexive and to translate criticality into action and expressions of art (Renan)
transform knowledge sites --to--> knowledge scenes --> *communities of concepts* (=/= communities of people)
-(to form an artistic site not into a theme, a subject or a project --> discursive architecture)
how we could actually initiate solidarity through translation? (-->? internationalism) =/= equivalence of contexts
-how strategies of governance can be very sophisticated and can be embedded into what we see as good for instance in health (cleaning, or in providing food)
[*]naming: a way in which we could enter into each other's experiences, a process of conjunction and disjunction (with the problems of the previous naming process)
[...]
(848)[...notes/clean notes.txt]%96.8[...]vernance ==> dialogues (~= to create a new moral image of man)
-*conditionally inclusive vision of the international artworld: a politically legitimate place with pluralistic inter-institutional structures driven by economic liberalism, subsequently confirmed by the participation of civil society*
...a practice of dialogue between art and development, across geographies: banking on the coalition of ethno-nationalism and globalization, and promoting “indigenous” forms of capitalism, while avoiding the optics of exoticization }==>
•divides and controls localities
•contextual differences are distributed as needs and urgencies
•juridico-engineering structures (symbolized progress)
•cultural globalism with consumption at its core
•regions soused on the liberal democratic fantasy of salvation via harmonious, multilateral exchange
(we don't want dialogues, we need meaningful dialogues)
--Renan--> [to relocate the “struggle for exchange” in] monological circuits across the topographies of power and restitution =/= geographies of guilt and embarrassment
antagonistic knowledges (organise and rally actions and thoughts for resistance) --> changes how you are socialized
Robinson Crusoe
a miniature history of human development according to bourgeois individualism [...] changed into an encyclopedic storytelling of religious virtues
•using European technology, agriculture, economic individualism [<== spiritual autobiography], (rudimentary) political hierarchy, (civilizing effect of) Christianity [--> pursuit of meaningful spiritual engagement]
...as the inertia of the colonial world's knowledge system breaks into the streams of exploratory capital, the relay of fragments crystallizes before seeping through the colonial subject's social ground
http://www.curators-network.eu/blog-entry/lightning-studies-ctcccs-part-1-3 (Renan)
<br />
Cinderella's precarity
the question of: how can we translate contexts? (the context of which I bring my precarity differs from here in Brussels)
(the notion of *difficulty* in) Cinderella =/=? Robinson Crusoe
Crusoe's precarity (European) is something that you can overcome
•technology --> I can develop something out of my precarity and survive being struck on an island
•Crusoe's techne --> human =/= Cinderella's techne --> companion
•Crusoe ==> *rise of the ordinary individual in the nation* <== every individual values themselves high enough to consider themselves the proper subject of serious literature
◦modern individual: an ordinary & alone person is able to triumph over physical environment ~ to be able to exploit every situation
using diary format for Cinderella was inspired by respond to Crusoe's epistolary and confessional method of writing
(one of the earliest genre of) realistic fiction<[...]
(849)[...notes/clean notes.txt]%97[...]my precarity differs from here in Brussels)
(the notion of *difficulty* in) Cinderella =/=? Robinson Crusoe
Crusoe's precarity (European) is something that you can overcome
•technology --> I can develop something out of my precarity and survive being struck on an island
•Crusoe's techne --> human =/= Cinderella's techne --> companion
•Crusoe ==> *rise of the ordinary individual in the nation* <== every individual values themselves high enough to consider themselves the proper subject of serious literature
◦modern individual: an ordinary & alone person is able to triumph over physical environment ~ to be able to exploit every situation
using diary format for Cinderella was inspired by respond to Crusoe's epistolary and confessional method of writing
(one of the earliest genre of) realistic fiction
written during the Enlightenment
one of the most widely published books in history
==> castaway narrative: improvise the means of survival from limited resources at hand
•progress through technology
•rebuilding of civilisation (civilisation = a form of triumph)
•unfriendliness of nature
◦he is with a dog, two cats and a parrot but he cannot talk to them =/= Cinderella
◦Crusoe starts making Bible fals (فال انجیل opening the Bible to a random page and read a verse that he believed was addressed at him)
◦he makes list (pro & cons --> debit & credit [--> mentality of business studies] --Weber--> book-keeping: distinctive technical feature of modern capitalism)
◦
•Crusoe: true protagonist of the empire (--Joyce--> prototype of British colonialism, *mythology of colonialism* --Sina--> #fable of imperialism)
•(romantic notion of) nature: idyllic =/= (Crusoe) nature: unforgiving + sparse }<-- utopian =/= dystopian nature --> Lord of the Flies
...................................
(with Annemarie's help @apass)
*sources of knowledge =/= styles of knowing* ==> tensions
judgment: an occasion to apply one's own standards =/= observation: a mean to get to know somebody else's standards
difference
which differences exactly?
what are their interferences and their diffractions?
--> the surprises that come with finding “variations”
(stories about)
vessels & fluids
pain & technicians
patients & doctors
techniques & technologies
(bracketing the practices =/=) foregrounding the practices --> objects come into being and disappear with the practices in which they are manipulated ==> reality multiplies
=/= single passive object in the middle waiting to be seen from the point of view of seemingly endless series of perspectives (SK the elephant parable)
philosophy used to approach knowledge in an epistemological way (~ pre[...]
(860)[...notes/clean notes.txt]%97.1[...]oint)
Nietzsche was the first philosopher who --Avital-->
1. to think with his body
2. to put out the call for a supramoral imperative
...................................
we are implicated inscribed disarticulated and reresignifed by technological prosthesis
there is no outside to technology
there is no off switch to technology
wonderological tracks of technology
...................................
how much nature has to change before our descendants cease to be human?
about when in the course of evolution our ancestors became human?
(unanswerable good questions)
if the human is not the one consuming, who is?
animals consume
(numinous agentic status of) dead consumer
human aspects of consumption: learning, decision making, reason, perception, ethics, agency, desire and choice --arise--> *between humans and intelligent machines*
[*]posthuman: a move that seeks to locate being, or aliveness, or meaning in the not-quite-human-as-we-know-it
(humanist) epistemology: how we investigate and describe the world
(humanist) ontology: how we understand what constitutes life and objecthood
==Campbell==> help consumer research:
1. expand the range of temporal reference (look into the future of how consumption will look like)
**assumption of the future: the future will be a post-consumption existence**
2. expand the range of physical reference (extraplanetary consumption: what the ***consumption of place*** means; embryonic consumption sites: store your child's cord blood stem cells)
3. interrogation of the roots of humanism (social sciences)
today:
robotic revolution
biotechnology revolution
*posthuman: ideological account of the future of the human species in annexation with info-bio-technologieologies =/= *posthumanism: (speculative philosophy + material reality) critique of the discourse and epistemologies of *humanism:
•belief in progress
•technological mastery over nature,
•separation of human and animal kingdom
•therapeutic approach to human behavior
•secular approach to scientific inquiry
*humanism = epistemology: a way of investigating the world that is consonant with our human intuition--understand--> life as comprising essentially animate or inanimate, self or other, human or nonhuman** [=/= set of diverse beliefs]
horror of surgically implanted biomedical enhancement --> (persistence of the) inviolability of the body as the seat of identity <-- a classic humanist assumption
posthumanism
•speculative philosophy + material reality
•abstract philosophy + empirical science
•ancient + futuristic
•exotic + specialized (telesurgery, amorphous computing) + banal + [...]
(864)[...notes/clean notes.txt]%97.5[...]and--> life as comprising essentially animate or inanimate, self or other, human or nonhuman** [=/= set of diverse beliefs]
horror of surgically implanted biomedical enhancement --> (persistence of the) inviolability of the body as the seat of identity <-- a classic humanist assumption
posthumanism
•speculative philosophy + material reality
•abstract philosophy + empirical science
•ancient + futuristic
•exotic + specialized (telesurgery, amorphous computing) + banal + ubiquitous (automobility, eyeglasses)
•
--> apocalyptic era (intelligent machine takeover)
--> ecological ethics (human not the most important form of life on earth)
***attempt to overcome humanness is an age-old human tendency***
what constitutes life
•women --> Schiebinger
•slaves --> Douzinas
•computer viruses --> Parikka
•cellular automata --> Delanda
•bacteria --> Haraway
•swarms -->Thacker
•
*brand = living system* (--> distinguish themselves from environment, exclude from it what is not, feedback communication with environment, self replicate, evolve, ) =/= cultural product
@Femke
(Campbell arguing that) the human and the posthuman are (ways to describe the forces that are) already present in the human condition:
1.
computation of life
mid 19th century weaving technologies ==> logic of computation ==ontology==> “universe = giant computer” : attempting to uncover what life itself is through a better understanding and appreciation of the power and seeming omnipresence of computational logic
•a discourse [~ a way of talking about the world] (and not only a claim that people make)
--> an example of how dominant technologies are not just instruments but models (through which the world is understood)
‘clockwork universe’ was the model for the last four millennia: clockwork-like essence of cosmos + state + body (=/= romanticism, galvanism, mesmerism, quantum mechanics)
}==>
•consumer as computer/computational (consumer as information processor, consumer as automatic subject =/= psychological agent) <== science of cybernetics, automaticity, feedback
•information (a new powerful substance in mid 20th century), “raw data ==> decisions, models, theories”, a specialized value-free term (=/= fact, learning, wisdom, understanding, enlightenment) --> second half of 20th century: information began to assume a deep and proved privileges place (in politics, cultural imaginary), to informationalize consumer objects:
◦jeans as “intelligent denim” --> “vector graphics and pixelation as there expression of your individuality” (Jack & Jones)
◦cream as “pro-retinal A nanosomes and Par-Elasty” (L'Oreal)
•
2.
laborization of life
growing sophistic[...]
(865)[...notes/clean notes.txt]%97.6[...]ption patterns worth so much that they underwrite my acts of consumption” -Hayles
•*cognition = a product* that emerges between the self and its environment (and does not take place exclusively on the brain) --stages--> cognition as a process
4.
complexification of life
complex (feedback loops, emergence, bifurcation) =/= complicated: accurately analysable system having a large number of component and perform sophisticated tasks
•most of the most valuable products today have virtual components (software, money, etc.) that would be unrecognizable 25 years ago
5.
automation of life
(fundamental legal principle of) ius gentium: all humans are the same in so far as they are rational human beings in possession of free will =/= 21st century neuroscientific research
}--Libet--> “free won't” : the mind exists in a climate which says yes, but it can say no
agency is outsourced to systems that increasingly invisiblize from everyday life (software deciding mortgage, Facebook suggest friend, turning car into a moving computer)
dystopian imaginary of Black Mirror TV series --> these developments are a tyrannical force that undermine an a priori and fundamental humanness
--Campbell--> consumer researcher's results will be powerful counter-balances to the often too blindly utopian and dystopian accounts of the future
...................................
[*]advertising: (ubiquitous and contentious) symptom of organization[= corporate entity and/or common practice]
aesthetic ambassador of the organization
--(a way through which)--> **anyone outside the organization mythologizes an imaginary inside**
(its) media:
•***indirect messages of public relations that are embedded deep in the heart of non-advertising genres***
•bombastic and direct appeal of made-for-cinema advertisement and corporate communication
•
how advertising used to be scorned as a practice and profession --> gained responsibility in American culture:
-1 advertising became instrumental in enlisting soldiers during world war I ==> lending it a moral force which served more noble purposes besides commerce
-2 it was elevated through its incorporation into education (first in Harvard University 1924)
-3 it becames adept at referencing styles and commissioning work from the realm of high culture
}--now--> advertising does not just produce culture, but ***culture produces advertising***
(one of the central questions of advertising in contemporary times has been the extent to which) *advertising enframes everything within its discourse and logic*
--Campbell--> ****if advertising is everything, what is it not?**** [@apass] <-- this is a crucial question about advertising and it is part of a larger global crucial devate about the commodification of life and [...]
(866)[...notes/clean notes.txt]%97.8[...]
[*]advertising: (ubiquitous and contentious) symptom of organization[= corporate entity and/or common practice]
aesthetic ambassador of the organization
--(a way through which)--> **anyone outside the organization mythologizes an imaginary inside**
(its) media:
•***indirect messages of public relations that are embedded deep in the heart of non-advertising genres***
•bombastic and direct appeal of made-for-cinema advertisement and corporate communication
•
how advertising used to be scorned as a practice and profession --> gained responsibility in American culture:
-1 advertising became instrumental in enlisting soldiers during world war I ==> lending it a moral force which served more noble purposes besides commerce
-2 it was elevated through its incorporation into education (first in Harvard University 1924)
-3 it becames adept at referencing styles and commissioning work from the realm of high culture
}--now--> advertising does not just produce culture, but ***culture produces advertising***
(one of the central questions of advertising in contemporary times has been the extent to which) *advertising enframes everything within its discourse and logic*
--Campbell--> ****if advertising is everything, what is it not?**** [@apass] <-- this is a crucial question about advertising and it is part of a larger global crucial devate about the commodification of life and previously inalienable aspects thereof
scientific advertising ---> go to Haraway
advertising:
1. fascinates us
2. it works
an average person in the western world is exposed to 3000 advertisements per day
everyday, it transforms me from this world to an imaginary one for a moment
(advertising) offers through a *constant stream of visual cameos* برجسته کارى, *implicit standards* of cleanliness, sociality, family life, health, happiness, and a great many other values ==> affect me
****modern advertising works by appearing not to care if it works**** --> when someone utters the immortal phrase “advertising doesn't affect me" = advertising has achieved its ultimate goal --> *****advertising empowers us to feel distant to it*****
Campbell --> advertising: organizs meaning in the most powerful and generic of senses + a symptom of the organization
1920 - 1930
modern advertising's coming of age (creating compelling signs)
(its signs underwent a qualitative shift in) sophistication
personalized testimonials
*participatory tone of voice* [=/= direct imperative command]
consumer goods embodied values (that had normally been attributed to humans and the natural world) [=/= mere economic entities]
(through the system of advertising: *imagining the product as a benefit sought by the [...]
(867)[...notes/clean notes.txt]%97.8[...]*culture produces advertising***
(one of the central questions of advertising in contemporary times has been the extent to which) *advertising enframes everything within its discourse and logic*
--Campbell--> ****if advertising is everything, what is it not?**** [@apass] <-- this is a crucial question about advertising and it is part of a larger global crucial devate about the commodification of life and previously inalienable aspects thereof
scientific advertising ---> go to Haraway
advertising:
1. fascinates us
2. it works
an average person in the western world is exposed to 3000 advertisements per day
everyday, it transforms me from this world to an imaginary one for a moment
(advertising) offers through a *constant stream of visual cameos* برجسته کارى, *implicit standards* of cleanliness, sociality, family life, health, happiness, and a great many other values ==> affect me
****modern advertising works by appearing not to care if it works**** --> when someone utters the immortal phrase “advertising doesn't affect me" = advertising has achieved its ultimate goal --> *****advertising empowers us to feel distant to it*****
Campbell --> advertising: organizs meaning in the most powerful and generic of senses + a symptom of the organization
1920 - 1930
modern advertising's coming of age (creating compelling signs)
(its signs underwent a qualitative shift in) sophistication
personalized testimonials
*participatory tone of voice* [=/= direct imperative command]
consumer goods embodied values (that had normally been attributed to humans and the natural world) [=/= mere economic entities]
(through the system of advertising: *imagining the product as a benefit sought by the consumer* ~ illumination instead of lighting fixtures, prestige instead of automobiles, sex appeal instead of mere soap,,) *products --offer--> mini-solutions to the dilemmas of modernity[= the pace and scale of rationalization, depersonalization and urbanization brought by modern industrial capitalism ==exerted==> هزینه خسارت a toll on the human psyche]
1950 - 1960
(from) public role of sign identification --to--> private and psychological space of one's mind and interior life
rise of *depth men* (--> Mad Men TV series, people in advertising agencies that reportedly used psychological techniques to uncovers the subconscious needs, desires, insecurities, fears of consumers)
*product = unconscious fulfilments, solutions, comforts and fantasies to them*
[Packard's Betty Crocker cake mix and Esso's Tiger in your Tank campaign --> alleged power of small groups of people to organize meaning on a massive and uncontrolled level]
•freezer = a nostalgic site of security in a threatening environment =/= a device fo[...]
(868)[...notes/clean notes.txt]%97.8[...]
modern advertising's coming of age (creating compelling signs)
(its signs underwent a qualitative shift in) sophistication
personalized testimonials
*participatory tone of voice* [=/= direct imperative command]
consumer goods embodied values (that had normally been attributed to humans and the natural world) [=/= mere economic entities]
(through the system of advertising: *imagining the product as a benefit sought by the consumer* ~ illumination instead of lighting fixtures, prestige instead of automobiles, sex appeal instead of mere soap,,) *products --offer--> mini-solutions to the dilemmas of modernity[= the pace and scale of rationalization, depersonalization and urbanization brought by modern industrial capitalism ==exerted==> هزینه خسارت a toll on the human psyche]
1950 - 1960
(from) public role of sign identification --to--> private and psychological space of one's mind and interior life
rise of *depth men* (--> Mad Men TV series, people in advertising agencies that reportedly used psychological techniques to uncovers the subconscious needs, desires, insecurities, fears of consumers)
*product = unconscious fulfilments, solutions, comforts and fantasies to them*
[Packard's Betty Crocker cake mix and Esso's Tiger in your Tank campaign --> alleged power of small groups of people to organize meaning on a massive and uncontrolled level]
•freezer = a nostalgic site of security in a threatening environment =/= a device for cooling foodstuffs (*giving of food <--~~> love* + insecurity ==> more food than you can eat)
-more sophisticated motivational research and appeals
****advertising: a form of literacy**** (a new and bewildering code)
sign system of advertising is not static
the generations to come will regard contemporary sign systems as rudimentary and easy to decode
ultra-sophisticated images will appear antiquited and perhaps even humorous (@Goda hating contemporary sign system)
-the way in which advertising today visualizes software, the environment, nanotechnology as seemingly *undeconstructible & transparent* will be staple examples in classroom curricula
(the most obvious and immediate way of conceptualizing) advertising: a system that creates signs with the purpose of communicating meaning =/= Campbell
discipline of marketing --support--> investigation of image consumption
early models of advertising (--> **how we understand the philosophy of what information and communication are**)
•1949 Bell Laboratories --> information: universalized component of any system that communicated =/= “information” as rather poetic and sipritual term (at home in philosophy =/= engineering) --advertising--> hierarchy of effects: cognitive --to--> affective --to--> behavioral [--> informationalize and measure aspects of advertising[...]
(869)[...notes/clean notes.txt]%97.9[...]ubconscious needs, desires, insecurities, fears of consumers)
*product = unconscious fulfilments, solutions, comforts and fantasies to them*
[Packard's Betty Crocker cake mix and Esso's Tiger in your Tank campaign --> alleged power of small groups of people to organize meaning on a massive and uncontrolled level]
•freezer = a nostalgic site of security in a threatening environment =/= a device for cooling foodstuffs (*giving of food <--~~> love* + insecurity ==> more food than you can eat)
-more sophisticated motivational research and appeals
****advertising: a form of literacy**** (a new and bewildering code)
sign system of advertising is not static
the generations to come will regard contemporary sign systems as rudimentary and easy to decode
ultra-sophisticated images will appear antiquited and perhaps even humorous (@Goda hating contemporary sign system)
-the way in which advertising today visualizes software, the environment, nanotechnology as seemingly *undeconstructible & transparent* will be staple examples in classroom curricula
(the most obvious and immediate way of conceptualizing) advertising: a system that creates signs with the purpose of communicating meaning =/= Campbell
discipline of marketing --support--> investigation of image consumption
early models of advertising (--> **how we understand the philosophy of what information and communication are**)
•1949 Bell Laboratories --> information: universalized component of any system that communicated =/= “information” as rather poetic and sipritual term (at home in philosophy =/= engineering) --advertising--> hierarchy of effects: cognitive --to--> affective --to--> behavioral [--> informationalize and measure aspects of advertising]
(to understand) *information theory of communication as a reflection of larger scientific and philosophical aims of the time*
***information theory of communication ==>
•providing codified models that predict response
•enframe communication within a logic of relative effectiveness or ineffectiveness
}=/= my lectures
brand memories
brand equity
boundary between advertising and everyday life
[Campbell =/=]
the idea that qualitative advertising research has a managerialist axiology
a priori assumption of “advertising = information communication” (=/= people incorporate advertising so that it functions as a *social glue* within groups)
(vernacular specter of advertising)
spectacular vernacular of social fabric
site of investigation:
1. site of consumption = reception (the field of meaning from a consumer's perspective)
2. site of production = processes involved in making ads (favoured in media studies and ethnographic approaches to advertising)[...]
(870)[...notes/clean notes.txt]%97.9[...]transparent* will be staple examples in classroom curricula
(the most obvious and immediate way of conceptualizing) advertising: a system that creates signs with the purpose of communicating meaning =/= Campbell
discipline of marketing --support--> investigation of image consumption
early models of advertising (--> **how we understand the philosophy of what information and communication are**)
•1949 Bell Laboratories --> information: universalized component of any system that communicated =/= “information” as rather poetic and sipritual term (at home in philosophy =/= engineering) --advertising--> hierarchy of effects: cognitive --to--> affective --to--> behavioral [--> informationalize and measure aspects of advertising]
(to understand) *information theory of communication as a reflection of larger scientific and philosophical aims of the time*
***information theory of communication ==>
- providing codified models that predict response
•enframe communication within a logic of relative effectiveness or ineffectiveness
}=/= my lectures
brand memories
brand equity
boundary between advertising and everyday life
[Campbell =/=]
the idea that qualitative advertising research has a managerialist axiology
a priori assumption of “advertising = information communication” (=/= people incorporate advertising so that it functions as a *social glue* within groups)
(vernacular specter of advertising)
spectacular vernacular of social fabric
site of investigation:
1. site of consumption = reception (the field of meaning from a consumer's perspective)
2. site of production = processes involved in making ads (favoured in media studies and ethnographic approaches to advertising)
3. site of the image: analysis of the meaning of the image itself (independent of intention and reception) are the most powerful way to show what images include and exclude (drawing influence primarily from the disciplines of history, philosophy, sociology and linguistics)
how meaning moved from *the world of advertising* --to--> *the world of the consumer* : ways in which advertising is integrated into the life-world of people
****advertising: a powerful translator of the cultural world**** & داور a central arbiter of meaning in consumer worlds (--> this is why advertising concerns me)
Barthes + Saussure + Peirce + Jacobsen --> semiotics can be regarded as one of the most comprehensive studies of sign system ~ advertisement: bundle of signs that formed finely constructed conventions ==> ‘image = text’ (its grammar:)
1. micro-level: tiny units, vectors, colors, forms (within the visual plane)
2. mid-level: human-level characteristics of gender, hairstyle, posture, facial expression,[...]
(871)[...notes/clean notes.txt]%98[...]es of history, philosophy, sociology and linguistics)
how meaning moved from *the world of advertising* --to--> *the world of the consumer* : ways in which advertising is integrated into the life-world of people
****advertising: a powerful translator of the cultural world**** & داور a central arbiter of meaning in consumer worlds (--> this is why advertising concerns me)
Barthes + Saussure + Peirce + Jacobsen --> semiotics can be regarded as one of the most comprehensive studies of sign system ~ advertisement: bundle of signs that formed finely constructed conventions ==> ‘image = text’ (its grammar:)
1. micro-level: tiny units, vectors, colors, forms (within the visual plane)
2. mid-level: human-level characteristics of gender, hairstyle, posture, facial expression, buildings, rhetorical devices in the image (such as metaphor and troping)
3. meta-level: narrative structure, mythic in nature, to see embodied in the properties and dynamics of the image the macro properties and fynamics of social world (<-- business of semiotic)
Barthes --> (new medium of) photographic advertisement = a codified structure =/= a transparent reflection of the world
-*Barthes reading of Citroen DS car
impossible newness
it appears at first sight as a superlative object صفت عالی
object which appear at first sight as completely finished present to us at once a perfection and an absence of origin, closure and a brilliance, *a transformation of life into matter*, a silence that belongs to the realm of fairy tales
*smoothness is not a property of material, but a social value*
-Christ's robe was seamless, science fiction, made of unbroken metal, phenomenology of assembling, hold together by sole virtue of their wondrous shape ==> the idea of benign nature
}--learn--> (to make) lines of connection: visual convention + religious painting, science fiction film, politics of nature (constructed over the past 2000 years of western culture) [<-- to understand this in your own work #feedback @apass]
-*Haraway
neutral images of (high-tech) science --> stock of Renaissance visual analogues ==> legitimate lineage + origin story (for technical revolutions)
(Barthes > Campbell) **what sign constructions do westerners use to tell the story of how technology comes to be present in the world?**
-*Campbell reading of Simens’ ad “builing blocks” (2005)
Simens products float into space, as naturally and as pure white snowflake falling to the earth
absence of labor ==herald==> a universe of self-organizing invisible agency
“technology = invisible force that is lighter than air, rearranging itself into whatever seems to be needed” (=/= fashioned, melted, hammered , soldered and generally forced into the natural order)
==> the agency that o[...]
(872)[...notes/clean notes.txt]%98[...]s of social world (<-- business of semiotic)
Barthes --> (new medium of) photographic advertisement = a codified structure =/= a transparent reflection of the world
-*Barthes reading of Citroen DS car
impossible newness
it appears at first sight as a superlative object صفت عالی
object which appear at first sight as completely finished present to us at once a perfection and an absence of origin, closure and a brilliance, *a transformation of life into matter*, a silence that belongs to the realm of fairy tales
*smoothness is not a property of material, but a social value*
-Christ's robe was seamless, science fiction, made of unbroken metal, phenomenology of assembling, hold together by sole virtue of their wondrous shape ==> the idea of benign nature
}--learn--> (to make) lines of connection: visual convention + religious painting, science fiction film, politics of nature (constructed over the past 2000 years of western culture) [<-- to understand this in your own work #feedback @apass]
-*Haraway
neutral images of (high-tech) science --> stock of Renaissance visual analogues ==> legitimate lineage + origin story (for technical revolutions)
(Barthes > Campbell) **what sign constructions do westerners use to tell the story of how technology comes to be present in the world?**
-*Campbell reading of Simens’ ad “builing blocks” (2005)
Simens products float into space, as naturally and as pure white snowflake falling to the earth
absence of labor ==herald==> a universe of self-organizing invisible agency
“technology = invisible force that is lighter than air, rearranging itself into whatever seems to be needed” (=/= fashioned, melted, hammered , soldered and generally forced into the natural order)
==> the agency that organizes is non-pollutant, non-disruptive, non-energetic
(from) cacophonous --to--> harmonious [<-- technology seeks its home]
sky above, supra-structure =/= [*]infrastructure: structure from below
--Simens--> [*]technology: apotheosized (تکريم) by extending its self-organizing capabilities, lending it a divinity which is universal, inevitable, natural and just (Simens’ ad ==> Iron Man image)
supra-structure --> new / Star Trek
|
infrastructure --> old / planets they visit
the human body: the most depicted object in advertising
--> research tradition:
humans have more synapses for interprting face
depiction of female body
male body
sex in advertising
racial marked body
(boring questions:)
•whether advertising reflects the world or shape it
•how signs reproduce, create, normalize or subvert the often unequal power structures that exist between male and female bodies
--> **despi[...]
(874)[...notes/clean notes.txt]%98.1[...] non-pollutant, non-disruptive, non-energetic
(from) cacophonous --to--> harmonious [<-- technology seeks its home]
sky above, supra-structure =/= [*]infrastructure: structure from below
--Simens--> [*]technology: apotheosized (تکريم) by extending its self-organizing capabilities, lending it a divinity which is universal, inevitable, natural and just (Simens’ ad ==> Iron Man image)
supra-structure --> new / Star Trek
|
infrastructure --> old / planets they visit
the human body: the most depicted object in advertising
--> research tradition:
humans have more synapses for interprting face
depiction of female body
male body
sex in advertising
racial marked body
(boring questions:)
•whether advertising reflects the world or shape it
•how signs reproduce, create, normalize or subvert the often unequal power structures that exist between male and female bodies
--> **despite potential ambiguity in images we as visual consumers are always presented with a “preferred reading”** @Pierre, Goda --> “image is controlled by discursive limits” (--Sina--> fable of ‘subtlest ideological weapon of advertising’) --Campbell--> paradox of identity construction: the consuming subject chooses among a limited repertoire of “iterated” or preexisting identities provided by marketing and adertising, steering viewers in preferred directions [<-- a fable]
[*]coopt: advertising pretends to acknowledge a competing discourse or ideology, but only pays lip service to it, ignoring its real radical challenge
the idea of advertising: a system that instils (القا، کم کم تزریق کردن) products and services with cultural and social values that are not intrinsic to them [~ magic]
--> highly visible display of ruling-class interests
*advertising = capitalism + aesthetics*r />
advertising: the pre-eminent way in which the interest of the powerful minority maintain the docility, alienation, or servitude of the majority (--> Goda's understanding of pop culture)
[*]magic: conjure an object from its immediate material rootedness and animate it with a much more potent energy ==> erase human experience of the monotony of consumption with its transient satisfactions and reinvigorate it anew with fresh promise-claims
for example advertisement for mobile phone = *suggestion* (about a certain design aesthetic + a certain tole in professional life + a certain sexual appeal + a certain social network) =/= *announcement* (about a technical device)
(announcement =/= suggestion: the act of advertising)
}--1--> the idea that advertising's signs = carefully constructed highly selective and distortive ways of seeing [=/= simple reflections of the state of the world] ==(Adorno, Horkheimer, Marcuse, Klein, Curtis, Jhally, @apas[...]
(876)[...notes/clean notes.txt]%98.1[...]al challenge
the idea of advertising: a system that instils (القا، کم کم تزریق کردن) products and services with cultural and social values that are not intrinsic to them [~ magic]
--> highly visible display of ruling-class interests
*advertising = capitalism + aesthetics*
advertising: the pre-eminent way in which the interest of the powerful minority maintain the docility, alienation, or servitude of the majority (--> Goda's understanding of pop culture)
[*]magic: conjure an object from its immediate material rootedness and animate it with a much more potent energy ==> erase human experience of the monotony of consumption with its transient satisfactions and reinvigorate it anew with fresh promise-claims
for example advertisement for mobile phone = *suggestion* (about a certain design aesthetic + a certain tole in professional life + a certain sexual appeal + a certain social network) =/= *announcement* (about a technical device)
(announcement =/= suggestion: the act of advertising)
}--1--> the idea that advertising's signs = carefully constructed highly selective and distortive ways of seeing [=/= simple reflections of the state of the world] ==(Adorno, Horkheimer, Marcuse, Klein, Curtis, Jhally, @apass, Pierre)==>
•false consciousness
•commodity fetishism
•docility
•passivity
•manipulation of unconscious desire
•environmental degradation
}--2--> the idea that signs actually achieve their aims (through mortise and framing work, cropping, reification, interpellation, cooption, the gaze, face-ism, individuation) --> [Althusser's] interpellation: process by which we are called or hailed into subjecthood through practices imposed onto us from outside interests, subjects are created through material practices (going to church and kneeling down to pray precedes my subjecthood as a spiritual person)
•recruitment advertisement: interpellative genre par excellence ~ through the practice of response we enter into the predefined parameters of relation with the organization {Microsoft's “we want you!” --> 1: act of defining the subject: one who is special, unique, an individual among the masses. 2: collective pronoun: “we” serves to close the subject and the organization within a circuit of common purpose. 3: what is missing: a concrete visualization of working life in the organization, an absence which allows the reader to project his/her own fantasy onto space : ‘infantilize the organization ==> empower the subject’ --represent--> an imaginary relationship =/= real conditions of our existence}
}--✕--> (Campbell) ****images are ontologically cryptic**** : we conceive images to be both agentic & passive, residing in and affecting many spheres simultaneously
•image: visuality, apparatus, institutions, discourse, bodies, figurality, exist within a distinctive socio-legal[...]
(877)[...notes/clean notes.txt]%98.2[...]ivity
•manipulation of unconscious desire
•environmental degradation
}--2--> the idea that signs actually achieve their aims (through mortise and framing work, cropping, reification, interpellation, cooption, the gaze, face-ism, individuation) --> [Althusser's] interpellation: process by which we are called or hailed into subjecthood through practices imposed onto us from outside interests, subjects are created through material practices (going to church and kneeling down to pray precedes my subjecthood as a spiritual person)
•recruitment advertisement: interpellative genre par excellence ~ through the practice of response we enter into the predefined parameters of relation with the organization {Microsoft's “we want you!” --> 1: act of defining the subject: one who is special, unique, an individual among the masses. 2: collective pronoun: “we” serves to close the subject and the organization within a circuit of common purpose. 3: what is missing: a concrete visualization of working life in the organization, an absence which allows the reader to project his/her own fantasy onto space : ‘infantilize the organization ==> empower the subject’ --represent--> an imaginary relationship =/= real conditions of our existence}
}--✕--> (Campbell) ****images are ontologically cryptic**** : we conceive images to be both agentic & passive, residing in and affecting many spheres simultaneously
•image: visuality, apparatus, institutions, discourse, bodies, figurality, exist within a distinctive socio-legal environment --> **multiple ontologies [Ihde's multistable] move images beyond simple categories of analysis (<-- that is why i am still a visual artist, @Pierre)
***images are extra-organizational entities*** (they are designed by organization but become) *quixotic* and *uncontrollable*
*fable of complex: there is something about the image that is beyond analytic investigation (--Mitchell--> every image theorist seems to find some residue (surplus value) that goes beyond communication, signification, persuassion (there is an extra in images) --> images are complex {
1. they are constantly mutating in meaning and significance
2. they cross aesthetic borders and are not confinable to a particular domain (image = aesthetic + political + social)
3. they act on all domains recursively --impossible--> how the aesthetic life of images affects the political life of images }--Mitchell--> *image as species* (co-evolutionary entities, quasi life-form depend on a host organism) ==>
◦something not fully under human control
◦spread through the host organicism
◦some die some become pandemic
aesthetic --affect--> politic --affect--> aesthetic --affect--> politic
#workshop make an ad for apass
advertising trend
1. information: (from) traditional forms of print & television --to--> [...]
(878)[...notes/clean notes.txt]%98.2[...]ization but become) *quixotic* and *uncontrollable*
*fable of complex: there is something about the image that is beyond analytic investigation (--Mitchell--> every image theorist seems to find some residue (surplus value) that goes beyond communication, signification, persuassion (there is an extra in images) --> images are complex {
1. they are constantly mutating in meaning and significance
2. they cross aesthetic borders and are not confinable to a particular domain (image = aesthetic + political + social)
3. they act on all domains recursively --impossible--> how the aesthetic life of images affects the political life of images }--Mitchell--> *image as species* (co-evolutionary entities, quasi life-form depend on a host organism) ==>
◦something not fully under human control
◦spread through the host organicism
◦some die some become pandemic
aesthetic --affect--> politic --affect--> aesthetic --affect--> politic
#workshop make an ad for apass
advertising trend
1. information: (from) traditional forms of print & television --to--> intensification and hybridization in oblique ways + through new media (adver-gaming, twitter-piccing, virtual-worlding, Corridor Crew's product placement)
2. persuasion: [as a rhetorical force] (from) information-heavy selling --to--> dramatic persuasion
3. entertainment: communication through entertainment =/= information, persuasion
•(from) staging products in films --to--> embedding of brands so deeply into the fabric of the film's narrative as object-actors that propel the plot
(Corridor Crew's unobtrusive embedding of branded goods and services in storytelling, hybrid both staging and embedding)
brand --> creativity of consumers to create artistic output in the form of art (Star Wars world, Marina Abramovic) --advertising--> rhetorical purpose: *entertain* =/= inform (announcement), persuade, *warn*[old original function of advertising]
*to warn = to inform* [<-- 15th century advertising ==> journalism]
ever growing impetus of advertising to reproduce itself in new forms ==> different account of the evolution of new media : advertising creates new media to propagate itself (*two globally pervasive and path-changing forms of media that would not exist without advertising revenue:)
•search engine
•social networking site
(McLuhan's “medium = message” --> that we should look at the structural nature of media rather than what it contains =/=) *message = medium* (in 20th century)--> [*]advertising: species that create media in order to allow it to replicate =/= a thing that we humans create and put in media as an incidental extra to an originary agent of meaning [<-- hylomorphic understanding of advertising]
[in 20th century (task of)] advertising: to render[...]
(879)[...notes/clean notes.txt]%98.3[...]w forms ==> different account of the evolution of new media : advertising creates new media to propagate itself (*two globally pervasive and path-changing forms of media that would not exist without advertising revenue:)
•search engine
•social networking site
(McLuhan's “medium = message” --> that we should look at the structural nature of media rather than what it contains =/=) *message = medium* (in 20th century)--> [*]advertising: species that create media in order to allow it to replicate =/= a thing that we humans create and put in media as an incidental extra to an originary agent of meaning [<-- hylomorphic understanding of advertising]
[in 20th century (task of)] advertising: to render the invisible [qualities, such as: complexity, network, information,,,] into compelling visualities (--into--> public imagination)
•(in organizational discourse) complexity: (--articulate-->) unpredictable, multi-layered, decentered, emergent, globalized (world of Homeland TV series, of apass, of ERG's website: technological + adaptable + multi-layered)
*success <== visualize the complexity of their products* [in the case of ERG: student's knowledge and the institution of university]
(Goldman's landscape of Capital -->) corporate advertising:
•visually depicts the phenomenon of globalization
•affect the cultural imaginary
•shape political sensibilities (with respect to life in high-tech globalism)
amorphous phenomena (that require high-stakes visualization):
•counter-terrorism
•climate change
•
[*]advertising: an institution that organizes meaning, a visual sign system (as powerful as other systems that organize meaning: medicine, law, education,,,) [~/= apass]
--> *a form of literacy* = can be learned + lexicon + grammer (that can be fruitfully investigated)
*advertising = capitalism + aesthetic* ==Campbell==> research in advertising one of the most important research priorities in any discipline today (@apass)
...................................
***marketing = the ultimate social practice of postmodernity***
marketing practices
promotional campaigns
consumption culture
postmodernity: a phenomena specific to the cultural history of western europe and north america --impact--> globe
--Lyotard--> incredulity toward *metanarratives: unified idea systems
--Jameson--> consumer society (marked by:)
◦pastiche: an attitude of a certain detachment (on the part of the individual) where all stylistic expressions of parody, nostalgia, and other illustrated feeling lack emotional depth and commitment
◦schizophrenia: disjointedness and discontinuity of the individual's personal identity and experience in life
--Angus--> infinite delay of *modernity: improving human lives b[...]
(883)[...notes/clean notes.txt]%98.4[...]
[in 20th century (task of)] advertising: to render the invisible [qualities, such as: complexity, network, information,,,] into compelling visualities (--into--> public imagination)
•(in organizational discourse) complexity: (--articulate-->) unpredictable, multi-layered, decentered, emergent, globalized (world of Homeland TV series, of apass, of ERG's website: technological + adaptable + multi-layered)
*success <== visualize the complexity of their products* [in the case of ERG: student's knowledge and the institution of university]
(Goldman's landscape of Capital -->) corporate advertising:
•visually depicts the phenomenon of globalization
•affect the cultural imaginary
•shape political sensibilities (with respect to life in high-tech globalism)
amorphous phenomena (that require high-stakes visualization):
•counter-terrorism
•climate change
•
[*]advertising: an institution that organizes meaning, a visual sign system (as powerful as other systems that organize meaning: medicine, law, education,,,) [~/= apass]
--> *a form of literacy* = can be learned + lexicon + grammer (that can be fruitfully investigated)
*advertising = capitalism + aesthetic* ==Campbell==> research in advertising one of the most important research priorities in any discipline today (@apass)
...................................
***marketing = the ultimate social practice of postmodernity***
marketing practices
promotional campaigns
consumption culture
postmodernity: a phenomena specific to the cultural history of western europe and north america --impact--> globe
--Lyotard--> incredulity toward *metanarratives: unified idea systems
--Jameson--> consumer society (marked by:)
◦pastiche: an attitude of a certain detachment (on the part of the individual) where all stylistic expressions of parody, nostalgia, and other illustrated feeling lack emotional depth and commitment
◦schizophrenia: disjointedness and discontinuity of the individual's personal identity and experience in life
--Angus--> infinite delay of *modernity: improving human lives by controlling nature
--Wilson--> expression of incoherence of contemporary urban life
postmodernity =/= authority, unity, continuity, purpose, commitment
= “modernity: era of scientific ideology ==> disillusionment, disintegration, anxiety”
--> hedonism
--> tolerance (recognition) of difference
--> metanarrative = story (that people construct to tell themselves) =Foucault= regimes of truth
=/= conformity
examples of modern metanarratives:
•bourgeois (capitalist) ideology
•marxism
}--✕--> *market = new metanarrative in postmodernity*
postmodern condition:
[...]
(884)[...notes/clean notes.txt]%98.4[...]atisfaction)
*to find = to form*
the idea of the national body acquires coherence through a systems of belief ==> separate the nation from race
•“requiring those who embody diversity to give their allegiance to its body” (for example a nation can love diversity whilst demanding that Muslim women unveil)
Marxist model of commodity fetishism --Ahmed--> feelings come to reside (magically) in objects [by cutting those objects off from a wider economy of labour and production. it is then as if fear originates with the arrival of others whose bodies become containers of our fear]
(for Ahmed) happiness: a technique of distraction (a cover-up)
--> for her: potency is in the rage
(Ahmed is too fast to celebrate lesbian ‘affect alien’ =/= heterosexual marriage)
good weather --> (showing) safety and wisdom of prediction
the idea of “your unfeeling masks a disbelief”
...................................
interesting =/= appealling --> most satisfying videos
...................................
elite consumption
country house
...................................
dirt
waste
stink
microbes
Campbell on bacteria and market
tropes that bring bacteria into the symbolic realm:
1. cuteness
2. overpopulation
3. lower classes
4. deviant sex
}--channel--> utterances that (indirectly [political discourse of establishment neoliberalism cannot address such things in direct ways]) express fantasies about:
•purity
•gender
•race
•community
•family
•pollution
•class
•disease
•sexual promiscuity (deviancy)
}<--Campbell-- symptoms of a capitalist socio-economic order --> they are found in:
◦explicit rhetoric of anti-establishment politics (the alt-right, anti-immigrant movements)
◦implicit content of the marketing material of globalized and globalizing multinationals
bacteria: symptoms of a capitalist socio-economic order --> repressed fears and fantasies about purity, gender, race, community, pollution, class, sexual promiscuity <-- leveraged by antibacterial brands
from (psychoanalytical concept of) symptom --to--> sinthome
[*]symptom: repressed extrinsic ideology that must be revealed =/= [*]sinthome: a fantasy that does not dissolve when brought to light <== it structures reality intrinsically
a *psychoanalytically informed critical marketing* --> *consumer is made to trace their symptoms* (<-- the perverse effects of emancipatory revelatory critical analysis)
--Campbell--> sinthome presents a tool for analysing *fantasies that focus on the form of their expression, rather than their content*
•in the case of (fantasy takes the for[...]
(885)[...notes/clean notes.txt]%99[...]is then as if fear originates with the arrival of others whose bodies become containers of our fear]
(for Ahmed) happiness: a technique of distraction (a cover-up)
--> for her: potency is in the rage
(Ahmed is too fast to celebrate lesbian ‘affect alien’ =/= heterosexual marriage)
good weather --> (showing) safety and wisdom of prediction
the idea of “your unfeeling masks a disbelief”
...................................
interesting =/= appealling --> most satisfying videos
...................................
elite consumption
country house
...................................
dirt
waste
stink
microbes
Campbell on bacteria and market
tropes that bring bacteria into the symbolic realm:
1. cuteness
2. overpopulation
3. lower classes
4. deviant sex
}--channel--> utterances that (indirectly [political discourse of establishment neoliberalism cannot address such things in direct ways]) express fantasies about:
•purity
•gender
•race
•community
•family
•pollution
•class
•disease
•sexual promiscuity (deviancy)
}<--Campbell-- symptoms of a capitalist socio-economic order --> they are found in:
◦explicit rhetoric of anti-establishment politics (the alt-right, anti-immigrant movements)
◦implicit content of the marketing material of globalized and globalizing multinationals
bacteria: symptoms of a capitalist socio-economic order --> repressed fears and fantasies about purity, gender, race, community, pollution, class, sexual promiscuity <-- leveraged by antibacterial brands
from (psychoanalytical concept of) symptom --to--> sinthome
[*]symptom: repressed extrinsic ideology that must be revealed =/= [*]sinthome: a fantasy that does not dissolve when brought to light <== it structures reality intrinsically
a *psychoanalytically informed critical marketing* --> *consumer is made to trace their symptoms* (<-- the perverse effects of emancipatory revelatory critical analysis)
--Campbell--> sinthome presents a tool for analysing *fantasies that focus on the form of their expression, rather than their content*
•in the case of (fantasy takes the form of) bacteria --reveal--> (a confluence between) *the politics of community & the physiology of (auto)immunity* [--> clean and dirty]
dilemma of modern subject : how to live with the unsettling truths given to us by new sciences
•my mother about fake honey
•bacteriology ==> everything (including our very selves) is terrifyingly coated in bacteria
a moment of marketing in Joyce's Ulysses character Bloom -->
•overwhelmed by the teeming bacteria <--> ingesting a different set of cultu[...]
(886)[...notes/clean notes.txt]%99[...]rances that (indirectly [political discourse of establishment neoliberalism cannot address such things in direct ways]) express fantasies about:
•purity
•gender
•race
•community
•family
•pollution
•class
•disease
•sexual promiscuity (deviancy)
}<--Campbell-- symptoms of a capitalist socio-economic order --> they are found in:
◦explicit rhetoric of anti-establishment politics (the alt-right, anti-immigrant movements)
◦implicit content of the marketing material of globalized and globalizing multinationals
bacteria: symptoms of a capitalist socio-economic order --> repressed fears and fantasies about purity, gender, race, community, pollution, class, sexual promiscuity <-- leveraged by antibacterial brands
from (psychoanalytical concept of) symptom --to--> sinthome
[*]symptom: repressed extrinsic ideology that must be revealed =/= [*]sinthome: a fantasy that does not dissolve when brought to light <== it structures reality intrinsically
a *psychoanalytically informed critical marketing* --> *consumer is made to trace their symptoms* (<-- the perverse effects of emancipatory revelatory critical analysis)
--Campbell--> sinthome presents a tool for analysing *fantasies that focus on the form of their expression, rather than their content*
•in the case of (fantasy takes the form of) bacteria --reveal--> (a confluence between) *the politics of community & the physiology of (auto)immunity* [--> clean and dirty]
dilemma of modern subject : how to live with the unsettling truths given to us by new sciences
•my mother about fake honey
•bacteriology ==> everything (including our very selves) is terrifyingly coated in bacteria
a moment of marketing in Joyce's Ulysses character Bloom -->
•overwhelmed by the teeming bacteria <--> ingesting a different set of cultured bacteria: wine, cheese, bread
•the city and its germs envelop and simultaneously individuate him --> ****his subjectivity can only be expressed in terms of the dialectic of alienation and belonging that is at the foundation of our social world****
***living in modernity = being in constant contact with the mass of beings***
<== uncontrollable overwhelming disintegrative forces of otherness (the problem of living in a community in modern metropolis)
<-- *multiplicity of strange strangers through whom the healthy subject finds his or her sense of self*
(@Femke, analysing political arrangments of X) *market society* =/= looking at the way that we come (and invited to come) into contact with X (in Campbell's case: bacteria)
[*]sinthome: why X (symptoms) appear to us as such =/= what X mean
sinthome --> (mode of analysis) aiming to identify ***what fantasies are permitted[...]
(887)[...notes/clean notes.txt]%99.1[...]-reveal--> (a confluence between) *the politics of community & the physiology of (auto)immunity* [--> clean and dirty]
dilemma of modern subject : how to live with the unsettling truths given to us by new sciences
•my mother about fake honey
•bacteriology ==> everything (including our very selves) is terrifyingly coated in bacteria
a moment of marketing in Joyce's Ulysses character Bloom -->
•overwhelmed by the teeming bacteria <--> ingesting a different set of cultured bacteria: wine, cheese, bread
•the city and its germs envelop and simultaneously individuate him --> ****his subjectivity can only be expressed in terms of the dialectic of alienation and belonging that is at the foundation of our social world****
***living in modernity = being in constant contact with the mass of beings***
<== uncontrollable overwhelming disintegrative forces of otherness (the problem of living in a community in modern metropolis)
<-- *multiplicity of strange strangers through whom the healthy subject finds his or her sense of self*
(@Femke, analysing political arrangments of X) *market society* =/= looking at the way that we come (and invited to come) into contact with X (in Campbell's case: bacteria)
[*]sinthome: why X (symptoms) appear to us as such =/= what X mean
sinthome --> (mode of analysis) aiming to identify ***what fantasies are permitted to be sustained when the symptom take the form of X*** (in this case bacteria) =/= seeking to find what ideology lies hidden beneath the symptom [=/=! problem of artists]
Campbell mode of analysis (with sinthome) =/= a revelatory mode of critique (where our illusions arre laid bare) [<-- artists’ symptom]
advertisements offer striking evidence of *autoimmune tendecies* in contemporary market society : the body politic misrecognizes its own boundaries and attacks parts of itself
@Femke
(Joyce's Bloom) first thing that we see or feel is not in fact ourselves, but bacteria [---> go to body image] --> (his solution:) avoiding one kind of bacteria by embracing another (<-- psychoanalytically effective ***non-solution***)
(in social sciences [Ereshefsky]) *species pluralism : how various biopolitical forces use segmentation strategies in the organic world to produce competing species’ hierarchies and taxa*
thinkers in social theory --> the entities under investigation are:
•so massive --> Gaya regulatory system of planetary scope
•so dispersed --> climate change
•so ancient --Haraway--> bacterial protist Mixotricha paradoxa (“the paradoxical being with mixed-up hairs”)
•so minute جزئی --> new materials engineered through nanotechnology
•so boundless --Sagan--> metametazoa: human as a multiple afloat in the omnisexuality or bacterial exchange
•so[...]
(888)[...notes/clean notes.txt]%99.1[...]ist Mixotricha paradoxa (“the paradoxical being with mixed-up hairs”)
•so minute جزئی --> new materials engineered through nanotechnology
•so boundless --Sagan--> metametazoa: human as a multiple afloat in the omnisexuality or bacterial exchange
•so relational --thacker--> swarm, pack, flock, epidemic [---> go to ERG website's epidemic nodes --> *the image of the relational*]
•so
}<==motivation==
1. considering the strangeness of life forms act as a template ==to==> think differently about life by mobilizing new ***prepositions of connection*** (with, alongside, between, sym-, etc.) ==provoke==> different theoretical insights into how society might work
2. ethical political drive to promote radical inclusivity and to challenge mindsets that fixate on identity and difference (<-- Harawayian) [--> Isabel, Sara]
3. work of decentering the human as the premier valance of the universe (may in turn) ==cultivate==> an ethics that is ecological, in the sense of global and interspecies (<-- Mortonian) [--> Sina]
4. conceiving of the ‘other’ as planetmate, messmate, natureculture, mind-body, etc. (maybe) ==lead==> new conceptions of camaraderie, community, society, friendship [--> artistic research, apass, Viveiros de Castro]
bacteria [also: mushroom, swamp] --> poster-creatures of the flat ontology movement --> challenging classification
replacing Tree of Life with DNA-based model of life (homo sapiens: a micro-ingredient of an astonishing bacterial soup of prokaryotes, archaea, eukaryotes)
*bacteria: the ground zero life forms* -->! ***nearest we can get imagining the Lacanian Real***
we are more bacteria than human
(global) bacterial biome: para-collective (=/= “merely” biological)
*our ways of reacting to bacteria are as political as they are scientific*
...................................
purity & pollution + their deep-seated link with social order and its transgression --Douglas--> {from the idea of poisonous vapours (miasma [unrelated to cleanliness]) --to-->} discovery of pathogenic organisms بيمارى زا ==> modern concept of bacteria
cleansing rituals before the bacteriological age functioned to ward off spirits and restore social order and control (@Elke, @Isabel, the artist as medium)
discovery of germs ==> radical re-conceptualization of dirt (--> it is difficult to think of dirt except in the context of pathogenicity)
if we can abstract pathogenicity and hygiene from our notion of dirt --Douglas--> we are left with the very old definition of [*]dirt: matter out of place
**when we see dirt --> we see a system**
--Campbell--> when we see bacterial images we are seeing something else
***contamination = a violation of some mythical, symbolic, or political system =/= just a physical problem***
[...]
(890)[...notes/clean notes.txt]%99.2[...]odel of life (homo sapiens: a micro-ingredient of an astonishing bacterial soup of prokaryotes, archaea, eukaryotes)
*bacteria: the ground zero life forms* -->! ***nearest we can get imagining the Lacanian Real***
we are more bacteria than human
(global) bacterial biome: para-collective (=/= “merely” biological)
*our ways of reacting to bacteria are as political as they are scientific*
...................................
purity & pollution + their deep-seated link with social order and its transgression --Douglas--> {from the idea of poisonous vapours (miasma [unrelated to cleanliness]) --to-->} discovery of pathogenic organisms بيمارى زا ==> modern concept of bacteria
cleansing rituals before the bacteriological age functioned to ward off spirits and restore social order and control (@Elke, @Isabel, the artist as medium)
discovery of germs ==> radical re-conceptualization of dirt (--> it is difficult to think of dirt except in the context of pathogenicity)
if we can abstract pathogenicity and hygiene from our notion of dirt --Douglas--> we are left with the very old definition of [*]dirt: matter out of place
**when we see dirt --> we see a system**
--Campbell--> when we see bacterial images we are seeing something else
***contamination = a violation of some mythical, symbolic, or political system =/= just a physical problem***
bacteria --> symptom of a disturbed system
symptomatic analysis (=/= feedback)
pioneered by Marxist critics, Althusser
symptomatic analysis of X = to open the possibility of there being unspoken, unacknowledged or disavowed content in X
symptomatic analysis --of--> (content of) antibacterial advertisement --laden--> with libidinal intensity or *visual pleasure* (= an image that is visually intense)
**consumption can be read like dreams** (a text that says more than it consciously expresses) --reveal--> repressed material (disavowed fantasies about: purity, gender, race, family, class, disease, displacement, sublimation, etc.)
◦what fantasy is upheld by presenting repressed material as bacteria (or artwork)?
--> reading against the grain of the text (Jamesonian)
--> advertising images can be read like symptoms of repressed libidinal desire
-i did symptomatic reading of Olearius (but not of ajayeb nameh?)
1- accelerating pace of industrial production
2- population growth
}==> first full flourishing of *mass consumption*
*[*]marketing: a sphere of cultural production where image conventions co-evolve with non-marketing imnages as an intertextual constantly reciprocal environment*
1. cuteness
little monsters
infant-like
with freakishly funny features
playgrou[...]
(891)[...notes/clean notes.txt]%99.3[...]hing of *mass consumption*
*[*]marketing: a sphere of cultural production where image conventions co-evolve with non-marketing imnages as an intertextual constantly reciprocal environment*
1. cuteness
little monsters
infant-like
with freakishly funny features
playground of bacterial frolic
cuteness
a minor aesthetic category (in comparison to its more spectacular counterparts: sublime, beautiful)
(it is minor because it is ambiguous)
•positive affects:
◦desire to protect
◦desire to touch
•negative affects:
◦helplessness
◦pitifulness
◦excessive availability
•secondary relations:
◦resentment at being emotionally manipulated
◦contempt for the weakness of cute --accompany--> desire to:
◾touch
◾clasp
◾dominate
◾destroy
◾
}--> *cute: a site of visual intensity that is both pleasurable & disgusting*
****three objects that are most often rendered cute in consumer aesthetics:
1- women
2- technology
3- children
}<-- (in psychoanalytic terms) inherently dangerous ==> in need of control****
Campbell > why is it useful to see bacteria as cute?
***cuteness as a deep link to violence***
[*]cuteness: aestheticization of powerlessness --> a necessary step in permitting its extinction [to make everybody like unto little children is not such a bad way of disposing of them]
•representing the Other (the enemy) as despicable --> powerful effect
•representing the Other as domesticated + infantalized:
◦demonstrates the sublime Otherness of bacteria
◦we are relieved of guilt <== the bacteria is rendered beneath the threshold of ethical consideration
2. overpopulation
cramming of many life forms into tiny spaces ~= (literally) an uncanny microcosm of the imagined and feared socio-economic order
***new technologies to visualize the world ==produce==> new imaginateis of life itself*** [<-- my research on bestiaries]
microscope (19th century) --> microbial visuality --Latour--> new modes of interacting with and ingesting/consuming the world
bacteriology as a discipline emerged at the same time as the (so-called) transformation “from industrial capitalism --to--> market society”
•overpopulation
•bacterial proliferation
--> a trope in visualizing contemporary bacteria
bacteria live in obscene proximity to each other --> *bacterial intimacy =/= individualizing force of modernity*
the fantasy of there is some sort of “away” which can absorb what we overproduce
removal of excrement (in all its quises) --> demonstrating the urbanites class distinction --> (an apparent) desire to[...]
(892)[...notes/clean notes.txt]%99.3[...]
***new technologies to visualize the world ==produce==> new imaginateis of life itself*** [<-- my research on bestiaries]
microscope (19th century) --> microbial visuality --Latour--> new modes of interacting with and ingesting/consuming the world
bacteriology as a discipline emerged at the same time as the (so-called) transformation “from industrial capitalism --to--> market society”
•overpopulation
•bacterial proliferation
--> a trope in visualizing contemporary bacteria
bacteria live in obscene proximity to each other --> *bacterial intimacy =/= individualizing force of modernity*
the fantasy of there is some sort of “away” which can absorb what we overproduce
removal of excrement (in all its quises) --> demonstrating the urbanites class distinction --> (an apparent) desire to reorganize urban space according to a logic of repugnance مغايرت (--> this is why i am so uncomfortable with “clean” streets)
•the idea that a veritable subterranean system delivering *shit-free cleanliness* ==> citizen's physical, moral, sipritual cleanliness --with--> materila markers of the civilized society: cubicles, toilets, drains, sewers
(Lacan > Morton > Campbell >) the problem of human society : what to do with one's shit
anti-bacterial advertising --> fantasy of awayness
keeping nature at a distance ==Morton==> (act out an imagined preservation -->) dumps on the rest of the world
[sadistic admiration] putting something called nature on a pedestal and admiring it from afar (for the environment) ~= what patriarchy does for the figure of the woman
bacteria adhere to each other and to their environment --> *they make any environment cohere as itself* : without bacteria there is no environment
3. lower classes
overweigth
bad skin
bad teech
criminally deviant
griminess سياهى
slick sheen ليز
dinginess چرکى
slouch اويخته
decay
in advertisement:
bacterium suicide bomber
ear-picking homeless man: the incarnation of bacterial cross-infection
**community <--> infection**
(health of the community is theatened by undesirable members)
*bacteria ==> community can come into full self-expression*
bacteria = disruption of social order ~-=> bacteria stabilizes the social order
***bacterial threat = biological model for a political necessity***
(familiar terrain of) hand: a vast and foreign bacterial colony
in a world of microbial resistance [in which common infections and minor injuries can kill <-- real possibility for 21st century and not a apocalyptic fantasy] --> *antibacterials carve out spaces of near-perfect security*
bacteria:[...]
(893)[...notes/clean notes.txt]%99.4[...]◾exceed us
•pre-date us
}--> concealed by antibacterial discourse
good bacteria exists in the gut: their market-sanctioned place
*good bacteria: fantasy of the efficient worker*
4. deviant sex
bacterial sex
bacteria **propagate in the most ancient way : they have sex by contagion** = endosymbiosis, symbiogenesis --> ‘prolonged symbiotic associations ==> appearance of new organism’ (massive contagion that moves across phyla and lineages across biotic and abiotic spaces ~/= Darwinian natural selection)
1940s --> monomorphism: (in bacteria sex, proposing that) male and female are separate but visually indistinguishable
categories of inside/outside, host/guest, parent/child, original/copy, female/male --> organize civil life =/= bacteria
==> in advertising bacteria propagation appears “deviant” (in non-productive forms) --> antibacterials confer moral righteousness
Karin's germ management ♥
(Karin) “good germ management =/= good parenting”
(Dettol:) “good germ management = good parenting” [when a mother at home protects children from contact with the floor]
(in iran:) contact is contagion
Campbell assuming women tolerate germs more than men --> not in iran
**staging the unbacterial woman**
*body is a closed private property =/= contagion emanates from bodies that are not properly closed or private*
“community = the single biggest source of threat” (our sovereign cleanliness) --> *bacteria as other people* مجاز مرسل metonymically (not just metaphorically)
•degenerate human
•homeless man
•transvestite
•street sweeper
•
(cleanliness is always sovereign)
if ”(deep) ideology =/= (critical) thought” --then--> fantasy =/= ?
‘deviant’ mobilizes deep-seated fears and fantasies ==> images that are visually intense + build exceedingly successful brands
critical analysis can move from thinking about symptoms as indirect expressions of deep ideology (paranoia) --to--> *indirect expressinos of structurating fantasies*
(brands know that) ***fantasy =/= ideology***
•Lacan --> even when patients could articulate their symptoms it didn't seem to dissipate ==> symptom was a constitutive core of their own subjectivity
•Zizek --> ideology: fantasy structuring out social reality itself =/= an illusion masking the real state of things
•Marx, Freud, Zizek --> symptom =/= a thing behind which secret content is hidden
for Marx *the secret is in hte form of commodity itself** (<--but-- commodity as a central symptom of capitalism) --Sina--> in the form of the hair-styles in The Magicians TV series
from symptom (veil) --to--> sinthome (screen)
[...]
(894)[...notes/clean notes.txt]%99.5[...]rate human
•homeless man
•transvestite
•street sweeper
•
(cleanliness is always sovereign)
if ”(deep) ideology =/= (critical) thought” --then--> fantasy =/= ?
‘deviant’ mobilizes deep-seated fears and fantasies ==> images that are visually intense + build exceedingly successful brands
critical analysis can move from thinking about symptoms as indirect expressions of deep ideology (paranoia) --to--> *indirect expressinos of structurating fantasies*
(brands know that) ***fantasy =/= ideology***
•Lacan --> even when patients could articulate their symptoms it didn't seem to dissipate ==> symptom was a constitutive core of their own subjectivity
•Zizek --> ideology: fantasy structuring out social reality itself =/= an illusion masking the real state of things
•Marx, Freud, Zizek --> symptom =/= a thing behind which secret content is hidden
for Marx *the secret is in hte form of commodity itself** (<--but-- commodity as a central symptom of capitalism) --Sina--> in the form of the hair-styles in The Magicians TV series
from symptom (veil) --to--> sinthome (screen)
*sinthome* is not directly analysable --Campbell--> images of bacteria are symptoms of the Real, not the symbiotic order, because the Real unsymbolizable
sinthomes organize the subject (without them the subject would be obliterated, Zizek)
(psychoanalytic paradigm --> emerging research in marketing:)
•sustainability practices’ fetishistic disavowal of reality can serve to exacerbate ecological catastrophe
•the inherently narcissistic nature of the consumer needs others to suffer in order to derive pleasure from (consumer) objects
•reinvestigation of consumer desire as jouissance --> a perverse pleasure in the “mad destruction” of our bodies and minds
}--> examples of critical marketing pursuing emancipatory unveiling procedures
--✕--> sinthome can offer:
1. an *analytic strategy for feeling out* the contours of symptoms
2. directing us to a new *question we may ask of texts of all kinds* --> ***why do they take the form that they do?*** [=/= what ideology is beneath them --> at the level of the latent contents (meaning) of a symptom] --bacteria-->
◦why do fantasies about community, sex, death, deviance take the form of the bacteria?
◦what is it about bacteria that is so compelling that it provides a structure for this array of phenomena? (<-- we can ask that at art/artists use of biology)
***the problem of bacteria for humans = the problem of living with others***
bacteria --think--> the problem of surviving in large, alienating, cross-infecting, co-dependent populations --> *metonymy between immunity & community*
•مجازمرسل metonymy =/= structural similarity تشابه
[...]
(895)[...notes/clean notes.txt]%99.6- 🔎

rumor, parasi, Frankenstein, scene of teaching, desire, Realismus,
- 🔎

uninstallation, playground, the other, televised state, sickness to technology, working class, door to door, Rumi pleasure principle, listening to enemy's music, the art that you hate, artist as the fantasy of the pilot of fabulous equipments --> Kuball, my drawings were not critiqued enough because they didn't have human face in them? doen't that ring other kinds of beel? (in German or)
- 🔎

da(d)ta (data + dada), politeness, poetry muscle for social justice, Heidegger's little rabbit ears, the body of the shy becomes the field of happening of the other, the untitled state of America. Maulwurf, under hermeneutic suspicion, Hamlet, Medea, revenge, animal trainer, ass-to-ass,
- 🔎

desimulate, tower of Babel, Nietsche, nameable country, religion sacrifice, science experimentation, anecdotic, my talks are paining a picture rather that constructing a detailed theory, biography advertized, Persian Adjectives, contagiousness of images, Lady of Late, what does it mean to become a speaker? who can we hear better? child, Iranian Quality keyfiat-e irani, khun-e shahid
- 🔎

intro to islam, where are you from question, gene, drug, clean, Lights from the old stars, face that comes from beyond the world, mapping,
- 🔎

islam, preaching, theorization of death, assume the other as part of my freedom, voice, finger in mouth, shower project with bodies that differ, desire to live without memory, the master image of the body, iqra, qur'an,
- 🔎

amazon, error, damge obscure dirt glitch break optical perceptual, jungle breaking of bodies, kinect, objects from their culture or raw from jungle, Leticia, Hanno's energy, Hanno's economy of movement, efficiency, wondering eye, meditating eye, with and through the three dogs we connected to a broader jungle, r,a.v. random acts of violation, r.d.i. random dropping of insects, r.s.k. random shapes of kacke/shit, r.p.t. randmom pauses of thinking, footprints of the dogs in the beton, catastrophical growing: what happens if there is no damage in childhood? checking realism with kinect, what happened to our skin?
- 🔎

Hanno, imagination, motor skills, creative techne, mind, return of the hand, mad movement of creation, ungoverned hand that draws beyond consciousness, family, ethical unit, isolated and heroic being, lonely masculine traveler, athorize child's commitment, triumph of biological self-preservation, Levinas, infinity of paternity, Karin, accidental child, unplanned parenting, biologically directed offspring, i have to be invited to enter Hanno's table and i am accidentally claimed to be there in affinity
- 🔎

Hanno as mixer, adults put, children rub, rubbing food --> potential for mixture and heat, neat sharply cut frames of clean art, love rubs, rubbing exhaust materials put them in a different state, enjoyment, the jungle he knew, child father, is it possible at all not use any violence with children? enfant terrible, enfant impossible, enfant automatic, my ear damage classroom, Colombia, nonminimalist music, display of loudspeakers, amazon, three dogs, uncontinuous loyalty, random presence, no demans and only calls between the three dogs (play, sex, food, attention, etc.), infantile scene of child saying sorry, the child that is not forced, a Hanno shower video Leticia 12/02/2013, self-image, mirror stage, video stage, shayness mirror excessive, Hanno's anticipation, Sina and Karin bringer of language for Hanno, text, reading
- 🔎

Colombia motorbike sits, libidinal energy of bikders, naked photo, Christ kissed by believer. freedom of Hanno dislikes. sudden masochistic callings. being child. going out going away, room, Iran, Germany, Colombia, Leticia, Puerto Narino, jungle, bite of the insect. kinect, Baudrillard hyper-reality, techno-recorder-tracker-visual-simulator, real-real-time simulation of jungle, kinect made to bring human into the machine. adventure is a program. there is a script in the jungle. how to keep your own history. child is not a child. history of action / history of accidenct
- 🔎

name of the child; animal and people become available; megaphone, KHM mothers; pianist talk; self recognition, intelligence, elephant, mirror-stage, whale story, awareness of self-whale; snake toy, blutige Hund, semantics, playmatics, puppet show; leash/unleash the dog; loss of perfect proportions in the imagination of technoculture; fibonacci nature; what happened to my dreams of cleanness and pureness in the jungle and with Hanno? being with Karin; I went to amazona to be curious and to be commited, to be able to spot what arrest curiosity. playing with Hanno is philosophy. kinect, cognitive technology of the real. you want to get destroyed into pieces. Karin invited me ti Colombia, and gave me the snake toy to think with. the body under attack in Leticia. insect visits you. it comes and does what it wants with your body. prehistoric incorrect hacking. wild child. feral computer. walking. what does it mean to be child before the animal? a cyborg urge.
- 🔎

to be addressed by the animal, battle of interfaces, child, Hanno, entangled, my work, mosquito, amazon, DNA, being human = being in love with that thing that bumps to the wall in the night, kinect,
- 🔎

Rouzbeh, Alle, KHM, gift (for art): absence of any calculable economical advantage + can not messure why you are doin it, explain art, my home, meditation of other, King Lear, Cordelia, Fool, Edmund, test of authority, shyness, bring me the map there! politics of saying in Kelile Demne