[...]d, ‘from now on you are coming from mediation.’ (Where the subject comes from? it comes from the mediation.) --> use me --> industrialize with me --> technologize with me --> stone-tech are 1.5 million years earlier than fire-tech --> with stone you can't reach the sky but by controlling combustion you can go up ==> alienation as the touchstone of humankind --> then comes the “reflective consciousness” of humankind --> and later the invention of the very strange object: the mirror [---> go to amazon#2DifficultForests] ==> a change in the “structure of existence” --> then the idea of “selftranscendence” by monotheist religions --> adventures of power and ideology --> then a very bad idea called “history” was introduced---an active, psychological force that separates humankind from the rest of nature because of its disregard for the deep connections to the past.[Shepard 2004] --- Lévi-Strauss points out, historical thought is analytical and concerned with continuity and “closing gaps and dissolving differences” to the point that it “transcends original discontinuity.”)
[in east mirror was never used as mean to self reflect, rather it was weaponized agains evil, although this evil was female and men used mirror to defeat it. unlike the western thought since the greeks in the Narcissus story where mirror is the foundation of self-absorbance and knowledge and madness, the easterns since they did not posses the same brand of selfhood they found mirror strange and uttelized it in curious ways, another optical problem ---> go to mirror and the laughing snake - mar-e ghahghahezan, img]
...through the speaking fire, events “on earth” were finished except for a final judgment by fire --> invention of sin, spiritual existence : selftranscendence. anthropoce separating themselves from earth and its processes
-‘essence’, ‘appearance’, and ‘change’ became sources of anxiety
-other forms of life are now irrelevant to humans
-from now on “you cannot be two things, in two places, or in two times, at once.” , no more overlapping identity ==> alienation from (the domains of) nonhuman life
-the “Persian” new mind, (intanced by fire,) divided the world into material creation and infinite spirit that would shape the philosophy of the civilized world. (Shepard 2004)
(-in my amazon book i am pointing out: Esthetic distancing also made possible the landscape arts and connoisseurship and commercialization as scenery painting, tourism, and recreation. To the credit of the Greeks, they resisted converting the landscape into scenery and wilderness into an aesthetic experience.)

we are not directed towards a measured location, (as his-story tries to make belief)

“After you die, others live.” (Sina)

old world's arboreal simians, monkeys

Anthropos

cultures of Pleistocene
-Pleistocene was the time of glaciation and ice. Much of the world's temperate zones wer[...]

[...] being forged and practiced) when they are present, they are often dismissed as biased, overly emotional, or unable to maintain objectivity over the issues they present. (can i say the same treat is with iranians? and in which scene or context? -- iranians are “not” famous for exhaustive discursive unemotional and unopinionated maintenances)

(around me / around here) => importances and pleasures of going from “around me” to “around here”

(how can we stop in art to) recreate exploitative patterns from the past (?)

ecological imagination is a turn towards reciprocity and relationship

in Kinect the path of a journey is refracted, mirroring a critical site of refraction, as a practice. walking with Hanno in the Amazon forest is a joyful and critical engagement through a form of practice that resists universalizing tendencies.

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

tree is never tree-like (filial, Arborescent, versus rhizomatic)
vertical vs. lateral
Arborescent vs. reticulated (like the patterns on a giraffe or spots on the python)
stake at “relationships”



how can we problematize narcissism? what if it is the wrong word describing a certain property of life? Narcissus is recognizing himself in his environment and he dissolves himself in that image. the main thing about this story is that he is most alive via the story, Narcissus is basically undead.

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

close-range vision

how can we practice movement and touch in the physio-locality of the eyes?
tentacularity
touching was considered a cruder scanning at close range and seeing a more subtle touching at a distance
importance of far distance over close range => refer to project Standing on the Shoulders of Giants (2015, Sina)

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

forest's “space”

Hernri Lefebvre distinguishes Representation 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.

Representation is a distinctive manner of imagining the real, and is a fundamental phenomenon upon which all culture rests.

or instead of how a forest looks like, what is the forest made of? and for whom? what is the forest made of is the matter of negotiation (between the different kinds of beings who think differently about the forest)

in order not to neutralise the forest to culture (cultural history as an explanatory priority to the historically contingent circumstances) we can propose two questions of older critique of perspectival perception:
1. that the body accounts for perspective (?)
2. representation is exclusively mental (?)
of course both questions are phenomenological positions, but that does not me[...]

[...]

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

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 she always has been.

vision of man “as a prisoner of climate” and not of man as the maker of it

is the Anthropocene a critique of the narratives of freedom?
price we pay for the pursuit of freedom

politics: the most common shape that freedom takes in human societies.
politics has never been based on reason alone. (it seems politics is something that is out of control)
(Maslin, Global warming) [Global warming] require[...]

[...] specification and articulation (of [different kinds of] ‘elsewhere’) =/= (assumption of the right or ability to) identities and representation (of identities)


#workshop reading SK (for apass)
Which version of “realism” are you talking about? Recollecting truth and objectivity are activated whenever a ‘point of view’ is produced among other metaphors that we use in our practice and thinking in techno-scientific societies. In this group reading session we are going to study one of the most stubborn and pervasive phantasms in art and sciences, the figure of objectivity, with the Donna Haraway's 1988 essay ‘Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective’. This reading focuses on politics and epistemologies of location, positioning, and situating in our power-sensitive conversations, and what does it mean to become accountable and responsible for one's own noninnocent translations. We begin with her essay on the 2nd of February and talk about each of our practices in particular continuing on the 9th.


she wants to re-figure, not disavow, objectivity

“story-tellers exploring what it means to be embodied in high-tech worlds” =/= technophobia

technophilia is narcissistic : the notion that man invented himself and that man is involved in some kind of narrative of technological escalation whereby the objectification of human intentionality in the world has finally surpassed itself, and man has achieved self-objectification in a machine that will finally name him obsolescence as he is and destroy him in a technological apocalypse figured by the computer. (Haraway) [we need better dog stories =/= (Iron Man:) man, made in the image of a vanished god, takes on superpowers in his secular-sacred ascent, only to end tragic]
“...man making himself (by realizing his intentions in his tools) yet again in the Greatest Story Ever Told.” (your artwork doesn't need to be this kind of story!)
or the Darwinist tale of “Mitochondrial Eve in a neocolonial Out of Africa”
we need stories of companion species, the “very mundane and ongoing sort of tale, one full of misunderstandings, achievements, crimes, and renewable hopes.” (Haraway, La 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, [...]

[...]her scream on the phone.) (--> stream, technology, tele-, telephone, called,)
(for her) thinking =? knowing (sending =/= receiving)
(an SF scenario:) imagine and describe an alien world where its populace don't practice ‘knowing.’
**scream ==makes==> witnesses**
(fighting ==makes==> coordination)

از طلبکار به طلبه (az talabkar be talabe)
///the (symbolic?) structuration of ‘demand’ in Lili's presentation:
the ‘sujet supposé savoir’ #sss [~= Pir, (پیر always a paternal metaphor?) that Other whom you ‘call’ who holds (your) deepest truth ---> go to the metaphorology of “depth” =/= “skimming the surface"] (installed by Lacan) is a subject who is in a functional position and one presumes that this subject knows or retains or holds the knowledge (even vital and secret knowledge [this is knowledge-talabkar طلبکار]) that you want. this subject is functionally established. one of the laws of our encounter is that puts the speaker/writer/analyst/text/etc in the (even architectural) center: the subject-supposed-to-know in Lacan the analyst who sits there as a tower of knowledge that mostly withholds what s/he knows --> transferencial energy directed towards him/her --> drama of identification (--> break-out of narcissism for Freud)
-it is one of the (negative?) binding transferential contracts in relation to “the one who speaks”
[*anthropology of exchange* --> Transference: (for Lacan) Each time a man speaks to another in an authentic and full manner, there is, in the true sense, transference, symbolic transference--something which takes place which changes the nature of the two beings present. Later Lacan articulates the transference in sujet supposé savoir: transference is the attribution of knowledge to the Other, the supposition that the Other is a subject who knows. “As soon as the subject who is supposed to know exists *somewhere* ... there is transference.” (Seminar II, p. 232)] [keep in mind that the (post?-)Lacanian theory is about the *constitutive function of the signifier in relation to the subject.* ... for Lacan, What constitutes the person and its identity can now be read as a text, and the author is not the subject, but the trajectory of the signifiers that represent the desire of those who occupy the place of the Other for the subject.]
[about demand: Lacan argues that “demand constitutes the Other as already possessing the ‘privilege’ of satisfying needs,” and that indeed the child's biological needs are themselves altered by “the condition that is imposed on him by the existence of the discourse, to make his need pass through the defiles of the signifier.” ... The subject has never done anything other than demand (since infancy!)] *{question =/= demand}*--> Nancy
[the use of ‘transference’ is a way to account for the relationship between readers and texts. the emphasis in Lacan is on the ‘supposed’ and not on the ‘know’. reader assume t[...]

[...]d in a Freudian ambivalence, that means i undermine the friend, try to trap him and catch him off guard
-if you are so calm, then i will try to bring you over to my side of the barricade of obsessional neurotic (a condition in which the mind is intruded upon against her will by images, ideas, or words. consciousness remains lucid and power to reason remains intact ==> temporarily deprivation of individual of freedom of thought and action [<== intrapsychic conflict of sexual origin that mobilizes and blocks all flows of energy (in the case neurotic a source of pleasure to the child =/= hysteric)])
-when we write do we need to demonstrate a far-ranging grasp of the political consequences of every possible metaphysical move?
...prime mover or suspects such as Plato, Heidegger, Derrida
*acceleration: that we are result-oriented, business-oriented, under the gun of gains, and subject to the push towards scientific objectification =/= i try to work with different degrees of attention: slowing down for checkpoints, allusive clusters and dense indicators, that are also problematic and short-circuited (in my lectures) ==> to get to the *notational space* that we can calmly observe, examine and explore together.
-to be lucid about your own part taking in narcissistic economy
*mimesis*: those things we are still stuck in in very covert and unavowed ways ~-> ‘destiny’ (a term i use when i mean mimesis for us [-a disease that shows symptoms characteristic of another disease])
(i am not pessimistic at all) i have just a catastrophic intuition that informs my grammar =/= mimetic hell

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

*complaint (blocks ‘becoming’?)
-so if i am used to complaint in all sorts and forms and shapes, what do i do if not complaining? that means i need to start learning new techniques of being in the world.
-complain, forms of protest, grievance, <--(contamination)--> lament (sug سوگ, 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'[...]

[...] />



(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 The Space, disrupts when he enters the youth club.)

@Ale --her--> predatory features/futures : (a space for researching[?] dimensions of) anticipatory designs, projects of emulation, manipulation, parasitism, interpellation into a bright corporate tomorrow <== faces smiling at screens (-->? a bitter joke)
-in her criticism of “eurocentrism” how are afrofuturism and arabfuturism located? (curatorial) let's invite them as her allies in Hansaring Studio.

countermemorial mediated practices

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

خودشیفتگی khodshiftegi:
[narcissistic personality disorder]
(exaggerated feeling of) self-importance, self-absorbed, self-perception of being unique, situated within self-presentation, 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[...]

[...]ng present --✕--> future --> manufacturing tools capable of intervention (=/=? disruption; the Sun Ra, character in the movie The Place is The Space, disrupts when he enters the youth club.)

@Ale --her--> predatory features/futures : (a space for researching[?] dimensions of) anticipatory designs, projects of emulation, manipulation, parasitism, interpellation into a bright corporate tomorrow <== faces smiling at screens (-->? a bitter joke)
-in her criticism of “eurocentrism” how are afrofuturism and arabfuturism located? (curatorial) let's invite them as her allies in Hansaring Studio.

countermemorial mediated practices

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

خودشیفتگی khodshiftegi:
[narcissistic personality disorder]
(exaggerated feeling of) self-importance, self-absorbed, self-perception of being unique, situated within self-presentation, 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][...]

[...]r /> (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’ of another
mimesis + techne ~= copy (@Juan)

diegesis =/=? mimesis
(telling) -- (showing)
(recounted) -- (enacted)
}--> poiesis _////(actually a useful and necessary difference, synthesized by the Greeks--Plato and Aristotle)
(...and what about the question of the medium?)

*Juan's relationship with the (in)dependency o[...]

[...]
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’ of another
mimesis + techne ~= copy (@Juan)

diegesis =/=? mimesis
(telling) -- (showing)
(recounted) -- (enacted)
}--> poiesis _////(actually a useful and necessary difference, synthesized by the Greeks--Plato and Aristotle)
(...and what about the question of the medium?)

*Juan's relationship with the (in)dependency of the individuated self of the artist--in this case himself--by means of mimetic techne is to overcome the visual artist's narcissism?

(Pierre:) being alone --> mimesis --> through mimetic intra-acting with the other
(Sina: there is no “being alone” only ‘feeling lonely’ which is itself a form of intra-acting : internalizing an external phenomena. “loneliness” is a belief that one has.)

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

narcissism as a mimetic and performative mode
transindividual narcissism --Maitra--> movement of the subject beyond ethnicity (ethnic formations that the bio-political processes of interpellation demand of the subject)
remediation of ethnic narcissism

[Maitra's queer diasporic reading practice of] (in diaspora media theory) performing an identity (that is “Iranian” for example)

*intermedia* (=/= multimedia: fuse disparate media)
frictions between different media
conceptual interplay between media
space of alchemical transformation
(at the level of) conflict of interpretations
radical understanding of interdisciplinarity

diaspora: no longer having a clear answer to “where are you from?”

what might we learn from narcissism (from mimesis)?
mediate and fracture the writing of the self

wound: disconnected event
not adding up to a comprehensive narrative of the ethnic self

*ego-under-construction*
Freud's primary narcissism, we love ourselves before loving others
(for the child) narcissism = intermediate
(secondary) narcissism: the processes by which the distinction between the ego and external object is lost
(Lacan) loss of distinction between the ego and its reflection in the mirror<[...]

[...]the (in)dependency of the individuated self of the artist--in this case himself--by means of mimetic techne is to overcome the visual artist's narcissism?

(Pierre:) being alone --> mimesis --> through mimetic intra-acting with the other
(Sina: there is no “being alone” only ‘feeling lonely’ which is itself a form of intra-acting : internalizing an external phenomena. “loneliness” is a belief that one has.)

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

narcissism as a mimetic and performative mode
transindividual narcissism --Maitra--> movement of the subject beyond ethnicity (ethnic formations that the bio-political processes of interpellation demand of the subject)
remediation of ethnic narcissism

[Maitra's queer diasporic reading practice of] (in diaspora media theory) performing an identity (that is “Iranian” for example)

*intermedia* (=/= multimedia: fuse disparate media)
frictions between different media
conceptual interplay between media
space of alchemical transformation
(at the level of) conflict of interpretations
radical understanding of interdisciplinarity

diaspora: no longer having a clear answer to “where are you from?”

what might we learn from narcissism (from mimesis)?
mediate and fracture the writing of the self

wound: disconnected event
not adding up to a comprehensive narrative of the ethnic self

*ego-under-construction*
Freud's primary narcissism, we love ourselves before loving others
(for the child) narcissism = intermediate
(secondary) narcissism: the processes by which the distinction between the ego and external object is lost
(Lacan) loss of distinction between the ego and its reflection in the mirror
--> narcissism helps the infant in trying to distinguish himself from the mother/other

narcissism beyond infantile sexuality -->
narcissism: structure (=/= state) <== when the burden of desire on the subject becomes intolerable

(?what are new structures of) artistic narcissism
*an occasion to erotisize your own body*
to erotically emphasize a particular memory
stitching together of the naked ethnic body

hupersexuality
...those who are undersexed

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

%note on Alice's workshop:
how the idea of mimesis came when we were not sure what she meant by “make note.” the signifier of “note” defined itself in a collective mimetic semi-conscious way.
(=/=? my work on how signifiers transmit and transform --> parasitism, rumorology, etc. ... weaker neighborhoods of thought)

Alice's notions:
•explosion <--> dance
•the “generative” notion in her discourse (--> notion of “active,” and “conscious intentionality” [--> a property of human agency and agential exceptionality. (the [...]

[...]ve with)

history of the idea of nature

‘ajayeb's architects of a naturalistic cosmology who establish hierarchies and discontinuities among them =/= cosmogenesis of modernity's subjectivity's illusions of continuity
[Descola's “configurations of continuity"]
(ajayeb creates) hierarchical order according to the levels of the exchange of information that is reputed to be possible.
-which parties are set on the same level of reality (in ajayeb)?

(what are the human and nonhuman) proliferation of forms in ajayeb (?)
who are the “mothers of games” there? snake, Div, etc. (spirits that protect the game)

technical know-how to create intersubjective ambience/ambivalence --> regulated relations between one person and another }--these are--> cultivated plots
how can i, starting with apass, learn to create theaters of a subtle sociability (in which beings with different forms of language and physical aspect are ontologically indistinguishable)?

the category of “persons”: variations in the modes of communication that are made possible by an apprehension of perceived qualities that are unequally distributed

whose dialects are mutually intelligible?

human narcissism : that if a being possess a soul is only then capable of recognizing humans
---then let's give everyone souls!

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

(Massumi > Deleuze's) critique ~= modulation --> actively modulated from within the situation, immanent to it {
-augmenting* (taking a certain tendency to the limit)
-diverting* (deflecting it into a different tendency)
-transmutational* (interacting with other tendencies in a way that invents a whole new direction as a kind of surplus value of interaction)
-or, it can lead to a clash that stops the process

asking people “to be true to what they represent” ==> having them “encapsulated in already arrived-at opinion and judgment” ==> blockage

war of “disqualification” ~ Stengersian non-event
being (represented and) legitimated in proxy war

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

@Zoumana; “decadent gardener” that connot keep distinction between kin and pest, nature and culture
what is a garden full of indirections, snakes?

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

#my trope-findings, (bilingual nonsystematic comparative thinking for storytelling) (work with Avital?):
•پیر Pir / sujet supposé savoir (--✕-->? پیر فلک Pir-e falak in Hafez)
•غر Ghor / complaint (--> shekayat شکایت, and then, khamush خموش in Hafez)
•تعارف Tarof / greeting
•transcend <--> darajat درجات‌ (-> Attar)
•super-ego <--> Div-mardom دیو مردم (-> Nezami)
•NatureZolmat (ظلمت --> ajayeb)
•آبرو Aberu / economy of value
•طی‌الارض tey-ol-arz /[...]

[...]e of the self
the grandiose self / the idealized structures
worldviews / self-images

what is the (diametric, dialectical) internal drama of her thinking and work?
(what are?) Luisa's overarching, idealized conception that lays claim to the validity of her values and standards as applied not only to herself and environment but to the entire universe: (question of structure)
•(pre-babylonian) universal abstractionism --> embodied knowledge
•fluid equilibrium --> movement of Being
[is this a romantic structural attitude?]
-and how is she confronted with cosmos prior to her inscriptions? (question of realism)
-what is (the mystery of) a ‘being through interpretation’ for her? (question of performativity)

[realistic:] to take possession of essential aspects of the external reality (~-> recreate them in the imagination) [--> empirical?]
[structural:] to experience the external reality as parts of an interconnected and comprehensive whole
[idealistic/symbolist:] to connect the (inner) particular to the general
[romantic:] to make (inner) invisible visible

sublimated gratification of instincts, ambitions and ideals, (homogeneous) gestalt and expression of the self, narcissistic equilibrium, test its viability, haptic art,

“invisible reality and the aesthetics of universality” or a mean by which universal is recognized*
timelessness, wholesomeness, indivisibility, aesthetic standards
-pictorial thinking, movement thinking, affectual thinking, {--> all issued by the notion of “pure” and “purity”? tendency toward idealization? utopian?}

movement (the act) =/= mobility (the possibility)

(is Luisa interested in?) the immanent laws and essential unity of all being

...step to complete nonobjectivity
...objects with their expression of plasticity
-what is the symbolic term in her work?
she said: “space is literal.” --> the wholesome is proclaimed in the artistic act itself (and not as metaphor) --> experienced directly =/= imagined


--> احشايى the viscera (ahsha), visceral theory: affect and embodiment, transmissible physical charges, porous bodies,
@Luisa
kP_AfO7Ms4I

how to create a condition in which she can herself later give access to her thinking and making?
1- propose a curatorial gesture of an assembly: Luisa, Mondrian, Zen master, Malevich; with Bocola and Ahmed;
2- to open an investigation of affective economies for her: abstraction, constructivism, idealism, figurative empathy, symbolism, longing,
3-
4-

(psychoanalysis [@Luisa] allows us to see that) *emotionality involves movement*
associations whereby “feeling” take us across different levels of signification, not all of which can be admitted in the present. (+Ahmed)
-emotion[...]

[...]he same time resist to be faithful to standard accounts of what counts as a “serious knowledge claim.” So it includes a lot of messy thinking-feeling, embodied practices, affects, poeticity, semi-scientific work, magic, data collection, mutative interpretative reading, forgetting things, detours, rituals, dead-ends, writing under the influence of scarce foreign obscure philosophies, literary drugs, and boldly using metaphors from different disciplines of “study” that one can find. So, on the one hand, it is a term, invented to indicate a “fluid modern personality” within a turn in humanity studies that opens up to ‘what an artist already knows’ or ‘what an artist is allowed not to know’ within their specific historically situated set of tools. And, on the other hand, it indicates an important shift in the education of art, in which the attitude of the artist changes: instead of making things into a “resource” for artistic creation, rather making things into a “topic.” That means a whole new set of relationalities and new forms of attention need to be learned and cultivated, which were historically often absent in the education of art.


-i want to bring a circus inside {--> within}
-my business still with aesthetics (my own image) (narcissistic stuff...)
-to show up as a guy, castrated and very advanced (--> you can only come up castrated unless you are extremely advanced, #harem stuff)
-i am trying to come forward with all the rigor and rhetorics available to me

the death score

Leo correcting his proper name in my mouth. (signature: master of your name --> master of your house)
Leo named his future projection: “Empathoscene”
[sometimes your name is the first doorkeeper (as in Kafka'a Turhüter)]

Eszter's ‘what is there as an obstacle to the freedom of man (?)’ (question marked by me)
--> the spatial gesture of the ‘stop’ (#Selma)

Maartaarten's version of confusion (stated by himself) is due to that: the messianic horizon is essentially confusing (?)
his autopoiesis and cognitions

Nicolas's notion of “leaking” has to do with marginal non-textual non-accounted-for moments that bleed in absolute non-contractual and non-appropriable event? (the so-called moment when we show things to each other)
•his ‘climate of creativity'~~~_[what does ‘criticism’ mean for him?]
•when he says “gesture,” is he accessing ‘gesture’ having an uncalculable semiotic value =/= ‘performance’ that can be measured in economical terms? [but, what kind of consequential work is gesture doing?]
(Nicolas's order of inquiry and discovery)
(--> what is at stake is how do you locate the effects of your work. for Nicolas it is locate at the “sides” [which is already problematically prepositioned outside of him] --Ahmed--> ab object can be affective by virtue of its own *location* [...] and the *timing*[...]

[...]ough our mind in response to a situation, usually negative and unquestioned: “She thinks I'm weird.” “I won't pass that test.” “This is too hard. I'll never understand this.” etc.]

types of automatic thoughts:
•evaluation (evaluative thoughts)
•coping strategies
•avoidance
•

[cognitive distortions]
typical mistakes in thinking:
•*all or nothing* / all-or-none thinking (“If I'm not a total success, I'm a failure.”)
•*catastrophizing* [--> middle eastern fortune-telling, omen, foretell the future] ( “I'll be so upset, I won't be able to function at all.”)
•*disqualifying the positive* (positive experiences do not count: “I did that project well, but that doesn't mean I'm competent; I just got lucky.”)
•*emotional reasoning* (“I know I do a lot of things okay at work, but I still feel like I'm a failure.”)
•*labeling* (“I'm a loser.” “He's no good.”)
•*magnification/minimization* (“Getting a mediocre evaluation proves how inadequate I am. Getting high marks doesn't mean I'm smart.”)
•*mental filter* [selective abstraction] (“Because I got one low rating on my evaluation it means I'm doing a lousy job.”)
•*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
[...]

[...]ual 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 are most difficult to treat (such as: narcissistic personality disorder, anorexia, gambling problem)

*egosyntonic: in harmony with the needs and goals of the ego [--> defences ==> maladaptive coping skills ~=> anxiety, distress, depression]
*egodystonic: in conflict with the needs and goals of the ego, in conflict with a person's ideal self-image

obsessive-compulsive disorder --> egodystonic
obsessive-compulsive personality disorder --> egosyntonic

Freud: psychic conflict arising when the original lagging instincts come into conflict with the ego (or egosyntonic instincts) [such as: erection problem ==> egodystonic]

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

[*]personality disorder: (a type of psychological disorder generally defined by) the lack of insight into the disorder

borderline personality disorder =/= shades of gray
(a view that sees) significances as unfair and uncaring (devaluation) or flawless (idealization)
(a standardized criteria of diagnosis since 1980) a certain class of neurotics who, when in crisis, appeared to straddle the borderline into psychosis
fluctuation in identity --> chaotic identity (=/= chaotic imagination)
*the most treatment-resistant personality type*
-75 percent in female patients
-related to neglect in childhood

borderline personality disorder often comes with very smart people
borderline personality + high intelligence ==>
•parakandegi-e zehn پراکندگی ذهن sporadic and dispersed mind --✕--> hadaf jahat kushesh fa'aliat هدف جهت کوشش فعالیت having a target, direction, effort, activity
•going f[...]

[...]tincts come into conflict with the ego (or egosyntonic instincts) [such as: erection problem ==> egodystonic]

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

[*]personality disorder: (a type of psychological disorder generally defined by) the lack of insight into the disorder

borderline personality disorder =/= shades of gray
(a view that sees) significances as unfair and uncaring (devaluation) or flawless (idealization)
(a standardized criteria of diagnosis since 1980) a certain class of neurotics who, when in crisis, appeared to straddle the borderline into psychosis
fluctuation in identity --> chaotic identity (=/= chaotic imagination)
*the most treatment-resistant personality type*
-75 percent in female patients
-related to neglect in childhood

borderline personality disorder often comes with very smart people
borderline personality + high intelligence ==>
•parakandegi-e zehn پراکندگی ذهن sporadic and dispersed mind --✕--> hadaf jahat kushesh fa'aliat هدف جهت کوشش فعالیت having a target, direction, effort, activity
•going from one thing to another without consistency in life باری به هر جهت

borderline personality disorder + narcissistic personality disorder [seeing people from top to down] ==> winning arguments by mixing imagination and reality, saying everything they like to others
--> (donya-e zehni) a mental world in which imagination and reality are not distinguish (~-> lying)

(a nontherapeutic approach) to turn the borderline into storyteller:
•dissociation --into--> impossible association
•disconnection as a state of consciousness --into--> impossible connection
•lying as a feature --into--> fabulation
•manipulative behavior --into--> articulative
•demand --into--> performance
•chaotic identity --into--> chaotic imagination
•ذهن پرا[...]

[...]ould) to live by vagheyiat, not mogheyiat
[i am educated to base research and knowledge both on mogheyiat and on vagheyiat --> crisis of situated knowledge in interpersonal relations: to feel about others based on mogheyiat/situation is a bad idea(?)]
@Hoda: turning mogheyiat into vagheyiat


(verb <--> adjective)
do the right thing (or take the right side) جانب حق را گرفتن [a form of closing off distance =/= disembodied seeing] <--> righteous حق به جانب [a form of embodiment, zero distanciation]



“your joke is the right of the other person”


you are hurt ==> “the other was bad” (is not the conclusion that is helpfull or capable of giving an opening, and it ends badly)
=/= people make mistakes

roshd رشد =/= pishraft پیشرفت
roshd --> shodan, becoming
pishraft --> to gain, progress,


selfishness =?=> being nice
khod khahi خود خواهی ==> nagozashtan-e tasvir/tasavor bad dar digari ["this is me, not you!"]
selfish = good at communication (do taraf-e miz khub harf zadan), bad at relating (nazdik shodan)
shakhsiat farasu-negar (cannot see themselves; ~=? selfish personality) =/= narcissistic pesonality (they have better chances for healing --> small doses of narcissism is necessity for self-interogation and integrated ego formation[?])


*anger is cheating*
(behaviour hal, negah be mozu-ha --> bazi بازی, hoghe حقه [transvaluated into innocence])


farar az ta'rif-haye ejtemayi فرار از تعریفهای اجتمایی ~-> farar az ejtema فرار از اجتماع

paying attention to others doesn't mean that you are understanding them (in the case of lonliness)

[title]
thousend and one questions

dark answers

why aesthetics of cooking and feeding new in art doesn't work in iran?



negah dogane نگاه دوگانه
[duality] dual perspective: if it is not X then it is Y (=/= X)

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

savad سواد = list, siahe, سیاهه, marginal note

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

being ambivalent (disinterest): (masking anxiety and insecuruty,) gaurding oneself against disapointment, defensive alufeness

ethos of “resistence” --> moral authority --> moral supeiority movement

narcissism (of the artist) as part of a process (of building something creative)
•interiorizing things [is part of narcissism]
•thinking about things and self's problems --> writer's memoir
low self esteem ==> building up

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

“nothing is more important in the world than the old ones” [?!]


liberation =/= freedom
•when it comes to liberation (those liberating actions that someone [...]

[...]asu-negar (cannot see themselves; ~=? selfish personality) =/= narcissistic pesonality (they have better chances for healing --> small doses of narcissism is necessity for self-interogation and integrated ego formation[?])


*anger is cheating*
(behaviour hal, negah be mozu-ha --> bazi بازی, hoghe حقه [transvaluated into innocence])


farar az ta'rif-haye ejtemayi فرار از تعریفهای اجتمایی ~-> farar az ejtema فرار از اجتماع

paying attention to others doesn't mean that you are understanding them (in the case of lonliness)

[title]
thousend and one questions

dark answers

why aesthetics of cooking and feeding new in art doesn't work in iran?



negah dogane نگاه دوگانه
[duality] dual perspective: if it is not X then it is Y (=/= X)

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

savad سواد = list, siahe, سیاهه, marginal note

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

being ambivalent (disinterest): (masking anxiety and insecuruty,) gaurding oneself against disapointment, defensive alufeness

ethos of “resistence” --> moral authority --> moral supeiority movement

narcissism (of the artist) as part of a process (of building something creative)
•interiorizing things [is part of narcissism]
•thinking about things and self's problems --> writer's memoir
low self esteem ==> building up

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

“nothing is more important in the world than the old ones” [?!]


liberation =/= freedom
•when it comes to liberation (those liberating actions that someone does, ex: women scarf in Iran, etc.), as long as it doesn't hurt anyone else, you just support it
liberation has to do a lot with style, or changing of style
•freesom is totally another thing, much more complicated, sometimes is in the opposite direction of liberation
(i think i might be committed to the freedom of Iranians, not their liberation...)



takhlie ehsas (feelings) =/= takhlie hayajan (emotions ~-> behaiviour)


تعميم
generalization ta'mim --> sign of depression
or --Borges--> a way of abstracttion by forgeting (certain) differences = thinking


the fable of “alem-e bi amal = zanbur-e bi asal” عالم بی عمل، زنبور بی‌عسل
-this kind of علم ‘knowing’ or knowledge refer to a more personal or subjective understanding of a given problem برداشت
-has nothing to do with scientific knowledge


rubah-palangi-e falak روبه پلنگی فلک
trick-rage of nature
farib (فریب deep in the view of Nezami regarding nature and his own work)
hendu (هندو most used insult word in Nezami)




[...]

[...]rchive 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 Other's demand --> they have to ‘fuck’ them
-accourding to Zizek: there is only one drive: death drive, which is such sexualized

Freud: “civilization = a reaction formation” (an effort to counter death drive)

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

pedagogies of affect and/or feeling --> @Hoda
understanding, curating, and fomenting public feelings
political/aesthetic imaginaries


bache
بچه: (in Rumi) object sexy-erfani ابژه سکسی عرفانی



(iranians?) mix =/= tangle (?noniranians)



motley
miscellaneous
lecture consisting of haphazard patchwork of sections
a jester is usually dressed in motley
mexican garden: a model of motley and devotion, of rapt attention to the birds it draws

what was the imaginary homeland (=/= remembered homeland) for Iranians?

“here, forms and shapes revel themselves through patient inquiry and the luxury of enough carried water to let you trace them.”



to think about X = to change X
we change the subject
we get some info: there are 5 people in the room. but when we bring that information into thought (because of how we feel and of our believes ==>) we start to bend the 5 to 6 or to 50 --> a try to change the reality =/= thinking in calm condition using science, information, conversation

[...]

[...]itical/aesthetic imaginaries


bache
بچه: (in Rumi) object sexy-erfani ابژه سکسی عرفانی



(iranians?) mix =/= tangle (?noniranians)



motley
miscellaneous
lecture consisting of haphazard patchwork of sections
a jester is usually dressed in motley
mexican garden: a model of motley and devotion, of rapt attention to the birds it draws

what was the imaginary homeland (=/= remembered homeland) for Iranians?

“here, forms and shapes revel themselves through patient inquiry and the luxury of enough carried water to let you trace them.”



to think about X = to change X
we change the subject
we get some info: there are 5 people in the room. but when we bring that information into thought (because of how we feel and of our believes ==>) we start to bend the 5 to 6 or to 50 --> a try to change the reality =/= thinking in calm condition using science, information, conversation

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

bipolar --> mood disorder --> relationship of the self with emotions
borderline --> personality disorder --> relationship of the self with the world (of subjects)
narcissist --> personality disorder --> relationship of the ego with the world

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

people who grew up in iran and former soviet countries --> tajrobeye doganegi تجربه دوگانگی (they lived through contradictory experience) =/=> settle down or grounded subejctivity ثبات sabat
“I like to travel” [~= escape from one's self گریز از خود goriz az khod : need to be everywhere but here]
•zamineye sargardani بیقراری restlessness (~=> escape) --sold--> nomadic
•zamineye narezayati نارضایتی dissatisfaction --sold--> critical
•zamineye konjkavi کنجکاوی curiosity --sold--> knowledge<br /> •zamineye majarajuyi ماجراجویی adventure --sold--> wonder

(a [not always wanted?] form of relatedness in interpersonal relationships)
mentor ~= rahnama راهنما


(when someone is) angry = anxiety + depressed + obsessive–compulsive vasvasi + pessimist bad-bin + negative + offender motejavez
direct speech رک صریح  بی پرده rok sarih bi-parde harf zadan = saying the real and truth in the right place that is necessary and almost an obligation =/= parde-dari provocation

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

note on the workshop of anarchive in Zsenne apass summer 2018
(my issues with Manning's presentation of) process philosophy --> a system-builder mode of thinking --> *saying something (right) about every single thing at once*
-process philosophy puts forward the will and desire for “change,” therefore it developes a resistant to change (?)
-it tend to be a m[...]

[...]
khosro shirin
tarof ghabl az bad o bira goftan

shenidan (niushidan) ~= fahmidan فهمیدن

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

*negative bias = the negative is more ture*
negative bias: negative stimuli elicit a larger brain response than positive ones
(can then negative bias explain racism? <-- we are shaped by negativity)
positive-negative asymmetry
(in trying to) make sense of the world --> focus more on the negative
bad ==> attention
negative news is more likely to be perceived as truthful
ambiguous stimuli rated as threatening --> survive


(gestalt) law of closure: we perceive pieces of objects as part of a whole when grouped together



to produce counter-knowledge [~= to contest a problem] =/= (we need more) to *seduce our evacuation from the terms that establish the problem*
(Shapiro)



•stressor ==> emotion (short, intense)
•emotion + meaning (cognitively processed repeatedly) = feeling (lasting, less intense, combined)
•emotions هیجانی + feelings احساسی = [*]affect ~= mood



(in apass)
•concept: a medium of conversation
•narcissistic research
◦understanding narcissism is the key to understanding mental health --> *(the experience of) being in a cult = being in relation with a narcissist*
•mode of attention that is didactic and forensic
•(in artistic research environments) most of time we don't have questions
we have games of language --> illiteracy
◦exam: pose your questions =/= answer to my questions
answers don't show your level of knowledge, but the questions you have does
•generative nature of melancholia [*melancholia ==> teaching*]
•(artist's) writing with pearls of wisdom =/= referential writing


three problematic loci in artistic research:
•garden
•archive
•map

*is every garden zoological? --?--> training for future (imperialism)
good gardener ~= good (feeling, caring) imperialist
-enlightenment approach to captivity --> new sense of civilization (what is proper)
-removing any visible explicit means of captivity (animals appear move freeling, as if they wish to be there) <-- affective engagement
animal ~= border figure allowing institution to move between human world and animal world

science for empire --> mobilization of wonder (human capacity for curiosity that makes us human are mobilized in 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)



[...]

[...]gan 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 divine 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 elite and popular belief) offers us a way toward *sensing our embeddedness in this world* ?
-might ajayeb (creationist?) narratives be generative of interconnections between humans and other animals within the predominant muslim context?
-why climate science doesn't/hasn't effect a meaningful engagement with the world? --> an image of thought that is not interiorized***
(Strauss: *thought is always in the world.* being in the world subsumein the world subsumes realms of both abstractness and concreteness) -->[a tradition of thought that produces (& works with): “Abstraktheit =/= Greifbarkeit"]
***how ajayeb naratives provided the filaments of (muslim) ecological thought as a perspective on our interconnectedness and mutual entanglements? [Naveeda, Anand, ]

(wanting a) most perfect creation (to leave the best part to the end*) ==> God created humans last of all ==> consigned humans to a state of *belatedness to the world*
(unapologetically) anthropocentric: *making the human drama the most important one to watch*

acts of worship (that bears witness to):
•regularity in nature
•one's own nature

(agian) Khidr, the prophet in green, who is associated with hermeticism and also has a presence [...] as a way to suggest a subterranean connection between [...] textual tradition and the everyday lives of riparian (رود کنارى) Muslims [...]
[...]

[...]termination (جبر jabr?) --> what if she use “constraint” instead of “determinist”? esrar/ezterar ]--> enactment of a causal structure : particular possibilities for acting exist at every moment
-a term for Hoda: “causally deterministic power structures”

(*)agency: changes in the apparatuses of bodily production***
enactment of iterative changes to particular practices through the dynamics of intra-activity

(*)objectivity: being accountable to marks on bodies (=/= exteriority)
agential separability ==> objectivity
(Barad, Haraway, Kirby, Rouse, Bohr:) there is no such (“knower”) exterior observational point
@Laleh: we are not observers outside the world, not simply located at particular places ‘in’ the world (--> positionality)

(question at Aela:) the geometry of absolute interiority --> reduction of effect to its cause, nature ontologically distinct from culture
(that there is no preexistent nature)
(Aela's interest in?) spatiality: (characteristics of enclosures <-- concerned with shapes and sizes) ‘geometry’ =/= ‘topology’ (investigates questions of *connectivity* and *boundaries*)

***it is the very existence of ‘finitude’ that gets defined as ‘matter’

narcissistic bedtime stories... (positioning of materiality as either a given or a mere effect of human agency)

(*)matter: substance in its intra-active 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 tropo[...]

[...] call the unengaged secretary to just write
3rd: throw some sort of sequencing on the page
4th: call the clean-up agent
5th: at some point super-ego comes and checks it out
6th: negotiation with the super-ego

(Avital,) start modest and small, listening to my passion, collects some texts or passages that hold this or that motif that i like or am concerned with, go in there and do a rhetorical reading, see what is going on in the language, allow myself be instructed and taught.

7th: wrap around the work, something of an *infomercial,* there i can get a little ego in there, bring myself to the table and situate myself in the world of art/scholarship/thinking/creativity/etc. and say where i am, what question do i bring to the table, what would be my question mark, i am at the table taking my place and this is my question mark, situate myself (=/= autistic, dar-khod-mandegi در خود ماندگی; i can't spin out as kind of rouge and solitary satellite that no one can connect with. i have to make the connections, in a world that is having debates and discursive encounters around my themes. i am *in conversation* --> responding, quoting, tuning,) standing up for myself and my text, “fake it till you make it,” yes i need to renarcissize and build up, at this phase towards the end i need to perform being assertive and show what i have brought to the table, and if i don't know that then i ask someone to tell me what have i done? where does it belong? how can i situate myself?

8th: sleep-walk, don't look down, don't wake myself up, don't ask why i am doing this

9th: (problematically Deleuzian:) *becoming woman*! (for Deleuze) all writing involves you (no matter how you are gendered or constructed or what you think you are) in becoming woman, which is to say the experience of a powerful submission and the ability to carry off the disappearance of agency or ego kick, subjecting oneself (to the other) before becoming subject.
[(Hayward) woman: vibratory being: sensation <~~(creative-response)~~> environment]

زن شو

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

wunderkammer, cabinet of curiosities, is about the world unfinished

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

the prefixial nature of ‘trans-’ : across, into, through : a prepositional force
Trans* foregrounds and intensifies the prehensile (گیرکننده), prefixial (pishvandi پیشوندی) nature of ‘trans-’ and implies a suffixial (pasvandi پسوندی) space of attachment that is simultaneously generalizable and abstract yet its function can be enacted only when taken up by particular objects (Hayward & Weinstein)
trans* (prepositionally oriented) “is the process through which thingness and beingness are constituted” [...] “marking the ‘with,’ ‘through,’ ‘of,’ ‘in,’ and ‘across’ that make life possible”
•materializes prepositional movements

the ‘human[...]

[...]nd 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 =/= immaterial inner substance

the neophenomenological appeal to the body as the site of subjective singularity
projects of “embodying” (the spirit) --?--> eliminative materialism

(culture[...]

[...]s are the traces of more-than-human histories through which ecologies are made and unmade
*haunted --> presence of past
*landscapes --> arrangement of living spaces
*ghosts --> disturb us in their indeterminacy


-cracked cement
-worlds have ended many times before @Jassem
-which ‘endings’ come with which ‘death of’?
•a leaf
•a city
•a friendship
•a small promise
•a small story
•
***endings ==grow==> landscapes***


[title]
shadow biology



Jassem: make sami complicated

project's two categories:
•nature --> perverse
•culture --> endangered (--therefore?--> innocent, pure)

-homesick
-seasick
-sickened in home

چیقزستن

شخصیت توصیفی --> descriptive? (drift in describing)
شخصیت حاشیه‌ای --> digressive نامربوط پرت, excursions superficial relevances, off the 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
-(disclosurehe 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[...]

[...] 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)



(things to vandalize:)
•capital claims
•mystical foundations of authorship
•legally protected stores of knowledge
•desire for legitimacy
•control freak of the possibilities of comprehension
•narcissistic comfort of secured sense
•geometrical optics of reflection


(Burroughs:) “steal everything in sight.” (most authors transvaluate theft back into property --> ideologies of “influence”)

narcissistic reappropriation of/as friendship : operate a reduction of the friend to the same or to the friend as other
mystified oneness of the Volk (Germanic trope)
the desired erasure of difference

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

friendship in Qur'an:

[44:41] The day on which a friend shall not avail (his) friend aught, nor shall they be helped, (apocalypse is defined when friendship ends)

[42:9] Or have they chosen protecting friends besides Him? But Allah, He (alone) is the Protecting Friend. He quickeneth the dead, and He is Able to do all things. (God is jealous of friends)

[70:10]
And no familiar friend will ask a question of his friend
And friend shall not ask of friend

[32:4] ... Ye have not, beside Him, a protecting friend or mediator.
[29:22] & [42:31] Ye cannot escape in the earth, for beside Allah ye have no protecting friend nor any helper. (God has no friends. You only friends with him.)

[22:13] ...evil friend (friendship with the evil)
[57:15] ...your abode is the fire; it is your friend and evil is the resort.
[19:45] “O my father! I fear lest a Penalty afflict thee from (Allah) Most Gracious, so that thou become to Satan a friend.”
(evil and friend coming adjoint more than once)

[25:28] Alas for me! Ah, would that I had never taken such an one for[...]

[...]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)

accelerationism
(Accelerationism may also refer more broadly, and usually pejoratively, to support for the deepening of capitalism in the belief that this will hasten its self-destructive tendencies and ultimately eventuate its collapse.)

Selfie
seems to me the perfect example for this submission of the unconscious to the globalized machine


latest theoretical buzzwords

control over the interpretation of the world

circulation of the global image machine

tree-made paper

who are (not) allowed (not) to have a body?

all forms of knowledge claims,

acting on the ideological doctrines of disembodied scientific (cinematic) objectivity

all seem just effects of delayed render algorithms in the play of signifiers in a virtual force field

space of simulations

not giving up to the paranoid science fiction

getting to know the world effectively by practising the sciences

tools of semiology

rhetorical nature of truth

not Romantic nor modernist objects:
1. infective vectors (microbes)
2. elementary particles (quarks)
3. biomolecular codes (genes)


view of the relationship of body and language (the problem of metaphor)
those of us who would still like to talk about reality

imagery of moves in the fully textualized and coded world
high tech (military) field

recogniz[...]

[...] />
(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 the issues they present. (can i say the same treat is with iranians? and in which scene or context? -- iranians are “not” famous for exhaustive discursive unemotional and unopinionated maintenances)

(around me / around here) => importances and pleasures of going from “around me” to “around here”

(how can we stop in art to) recreate exploitative patterns from the past (?)

ecological imagination is a turn towards reciprocity and relationship

in Kinect the path of a journey is refracted, mirroring a critical site of refraction, as a practice. walking with Hanno in the Amazon forest is a joyful and critical engagement through a form of practice that resists universalizing tendencies.

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

tree is never tree-like (filial, Arborescent, versus rhizomatic)
vertical vs. lateral
Arborescent vs. reticulated (like the patterns on a giraffe or spots on the python)
stake at “relationships”



how can we problematize narcissism? what if it is the wrong word describing a certain property of life? Narcissus is recognizing himself in his e[...]

[...] /> (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 the issues they present. (can i say the same treat is with iranians? and in which scene or context? -- iranians are “not” famous for exhaustive discursive unemotional and unopinionated maintenances)

(around me / around here) => importances and pleasures of going from “around me” to “around here”

(how can we stop in art to) recreate exploitative patterns from the past (?)

ecological imagination is a turn towards reciprocity and relationship

in Kinect the path of a journey is refracted, mirroring a critical site of refraction, as a practice. walking with Hanno in the Amazon forest is a joyful and critical engagement through a form of practice that resists universalizing tendencies.






tree is never tree-like (filial, Arborescent, versus rhizomatic)
vertical vs. lateral
Arborescent vs. reticulated (like the patterns on a giraffe or spots on the python)
stake at “relationships”



how can we problematize narcissism? what if it is the wrong word describing a certain property of life? Narcissus is recognizing himself in his environment and he dissolves himself in that image. the main thing about this story is that he is most alive via the story, Narcissus is basically undead.

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

close-range vision

how can we practice movement and touch in the physio-locality of the eyes?
tentacularity
touching was considered a cruder scanning at close range and seeing a more subtle touching at a distance
importance of far distance over close range => refer to project Standing on the Shoulders of Giants (2015, Sina)

< />


forest's “space”

Hernri Lefebvre distinguishes Representation 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.

Representation is a distinctive manner of imagining the real, and is a fundamental phenomenon upon which all culture rests.

or instead of how a forest looks like, what is the forest made of? and for whom? what is the forest made of is the matter of negotiation (between the different kinds of beings who think differently about the forest)

in order not to neutralise the forest to culture (cultural history as an explanatory priority to the historically contingent circumstances) we can propose two questions of older critique of perspectival perception:
1. that the body accounts for perspective (?)
2. representation is exclusively mental (?)[...]

[...]ity is desperate to exist (which is why it degenerates into totalitarian declarations--do the San'an's students have that?)
is Attar, in his poetry, obsessed with constructing mythologies of presence (and being represented)? (when he repeatedly tries to synthesize an “authentic” discipleship, ﻣﺮﯾﺪى, Anhängerschaft?, for the San'an's “teachings”) --whereas the exile, the animal, the shadow, the monster, the machine, the thing, the contagion --> carries none of the anxiety of ontological authenticity



رسوایی - using treachery for the sake of vitality
(‘Verrat'--betraying the student, in order to produce truth-event)

going into vicious levels of self-consciousness

between all the lines of statement that Attar constructs, what is being suggested in his music or words?


San'an, taken by otherworldly crafts that signal him to become (gracefully) transfixed

‘naaareh’ - نعره<br /> far cry from the mystic's encounter with divinity

disavowal of (an explicit) narrative (trajectory)


[sunken tranquility, relaxed self-annihilation, ascetic renunciation of material] *mystic* =/= or? =~ *postmodern* [obsession with speed, with narcissistic technologies, hyper-materialistic]
is there in postmodernism then an alternative version of mystical experience?
...


feeling like a foreign body, until you find a job?! (Attari as a job)


let's jam on this


this story is prior to psychoanalysis (?)
positionality, placements, displacements

a system that doesn't have access to its own knowledge



historical struggle for the definition of the real


I can't keep clean boundaries


rituals (of promise and contract), (things that) must address anxiety --?--> a religious stamp

stamp


what is the San'an text promising the Other? (like every text does, every utterance)
what it cannot *not do?


my childish playful inventiveness and its relationship to weakness.
so I come up week, saying ‘let us do this or that,’ but that is a will to power (?)


we are here to understand the appropriation of meaning.
what does or does not belong to the protocols of reading, etc.

(think in terms of de-appropriation, which entails a form of rigorous hesitation when assuming responsibility for the work or thought of another) is that what I am practicing encountering the work of Attar? as an ally or ancestor or an unknown sidetrack of writing


different modalities of love and loving

I guess what I wanted to ask you is your love

I have been teaching Islam to you?! in a shattered and transgressive way
of course this not teach[...]

[...]
[*]insurgent:
resistance to modernism, and revolutionary agency
<== exhaustive disintegration of belief-structures in modernity
otherless individuation
eternal war
killer's freedom
(affective) overreaction


[*]poet:
will to chaos (--a type of consciousness that perceive the catastrophic-apocalyptic hint at each turn)
<== cataclysmic time of modernism (<-- great social disorder: prison, exile, censorship, etc. [==> Hedayat, Shamlu, Forough, Nima's tone of aggression --> a proto-sectarian space: secret societies, iconoclastic trajectories, *the compartmentalized and esoteric iranian avant-garde with aesthetic devices of: unity, isolation, subversion])
fugitive postmodern map of escape from the grasp of the experience of the modernist phenomenon
|
responses to historical events of atrocity and transition
mystical, criminal, mercenary, revolutionary edifice
amorphous, obscure, versatile (thinker/writers)
conceptual axes/archetypes of: power, hostility, banishment, solitude, desire, sacrifice


[*]mystic:
sunken tranquility, relaxed self-annihilation, ascetic renunciation of material (=/= postmodernism's obsession with speed, with narcissistic technologies, hyper-materialism)
neomystial trajectories of new-wave iranian cinema filmic style --> hypnotic effect =/= audition, dialogue, narrative
& exile space


[*]sectarian:
will to extremity
(apocalyptic writing)
breakaway modality
نوچه پروری noche-parvary's effective radars and tactics of attunement, detection, narration
(annihilatic temptation to) convert the text into a closed circle
(sect's threats of) forbidden power, moral ambiguity, collective density(/destiny)

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

[this project works with:]

[]
contributions/responses of:
•radical leaders (Jala Al Ahmad, Ali Shariati, Khomeini) --> ideological suspicion towards models of machinism and cosmopolitanism in the modern age
•intellectual forerunners (--> sectarian)
•literary icons (textual innovations of Hedayat, Shamlu, Akhavan, Baraheni) --> *poetic violence* and its apocalyptic tendencies --> that the declared east is plunged into a catastrophic epoch ==freed==> a “will to chaos”
•artistic visionaries (Naderi, Forough, iranian new-wave cinema neomystical) --> strategies of withdrawal, aims of disappearance, situated in obscure elsewheres of auditory and visual landscape
}--> #ideology #literature #mysticism #sectarianism
(from the middle eastern front) to (the issues of):
◦post-historical instant
◦catastrophic resistance
◦creative imagination
 }--> issues of:
◾technology
◾representation
◾globalization
◾colonialism[...]

[...]ts to contradict
a call for judgment hides in the defensive gesture


criminality: departure from (or failure) to recognize a law

new violence
•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[...]

[...]inh-ha 1996:101-102), he captures the ambiguity of this transitional time in the expression ‘entre chien et loup,’ between dog and wolf, that is, a time of day when one cannot be distinguished from the other, and he also describes it as ‘the hour of metamorphoses when people ‘half hope, half fear’ that a dog will become a wolf’ (our emphasis). This quotation exemplifies the ambiguously ‘unheimlich,’ [...]


security is never secure enough


Jesus knocks at your heart's door


(history's or pig's) happy ending


absence of ambivalence (in animals)

conditions of admission ---> artistic, sexual, natural *selections*
tickets to power-holding cliques that control the resources


phantoms of non-destruction
or
phantoms of ‘constructed adequately’


pausing dogs
mixed messages
who is wanted for dinner?
the moment when the message is finally received --> tech, magic, ethic, morph

poetic historiography

pivotal reading of ancient Greece --- out of day-dream fantasy


[Rickels]
*beauty is interested in action
(pure) beauty re-lingering on primary narcissism, that's why beauty must be administrated, in proper doses.

(my) animal-findings and fairy-tale associations

if dogs communicate through their trainability cats redirect lines of communication through play. the dog waits and watches, the cat looks and looks, which when is your turn to be looked at, can be therapeutic or unnerving.

meeting the cat half-way



[Ingraham]
the house, passed over in history, brings with it a great many dangers
architecture (never touches the object) is enchanted with object discourse
...all of us have been asked to “instrumentalize” architectural [or art] theory according to a particular building
material given a structure

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

Q & A ?, interactivity, swarovski party, servants and robots interacting with foreign bodies --> feeling at home? excited... --> disco without bouncers and borders without border check, spaces you can seamlessly in and out, labyrinthine

i am generating some vocabularies
parsite and parasitical, not all of them are predatory like the wolf



(Karen Barad)
With all mirroring practices, biomimcry has built-in optics on the geometry of distance from what which is other.


(Irigaray)
surprise (to be new): not yet assimilated or disassimilated as known
our attention to that which is not yet (en)coded

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

(something to consider, regarding the pigs and wolf story, also an interest for performances that happen in closed space;) there[...]

[...] moment (#presentism #past-studies)
•fable of “to be at the present moment”
•fable of “to adapt yourself”

perceptual acceleration of modernized social field (work + leisure) ==> new *cosmopolitan individual* (who receives signals from many fars and nears, equipped to ‘attend’ to messages and participate in their circulation ☆ #facebook? --> diffuse anxiety of the other-directed person : gyroscope --> radar)

Arendt:
modernity: fabricating rendered meaningless =/= contemplation: beholding the truth

‘life = being’ ==> ‘contemplation = truth’


Heidegger --> characterization of Greek's primordial self-disclosing look ==> makes presence possible + glaring predatory look --of--> modern subjects = objects of conquest


dystopian story: a promising outburst (always of human) activity [such as science or exploration or artificial intelligence, etc.] that leads in the most deadlines sterile passivity [such as alien predation, industrialisation of mind, global contamination, 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
per[...]

[...]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

-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 [...]

[...]lar 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]


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 h[...]

[...]olled use of the phantom that the artificial limb can gradually take the place of the lost limb)

various psychical mechanism:
•a displacement of sensory experience from the limb (now missing)
•the phantom
•the denial that the amputation has taken place
•process of disavowal
•

phantom limb:
•is felt to be a living, moving organic part of the body in coordination with the rest of the body
•behaves as if it were autonomous, with qualities and requirements of its own
{reality of the phantom limb =/= perceptual reality}==> (patient's) ambivalent contradictory experience

...it is the object of sensory, tactile, optical attention

*artist = amputee avows two realities:
1. the reality of a living limb
2. the reality of its destruction
}--> these two “limbs” occupy the same space and time --> **one the ghostly double of the other's absence** [~ condition of the art] @Mohaghegh


****the phantom: expression of nostalgia for the unity and wholeness of the body (its completion)**** = a psychical delegate ==> physical + psychical wound and scar in the amputation or surgical intervension into any part of the body
[*]phantom: narcissistic reassertion of the limb's presence in the face of its manifest biological loss --> (an attempt to preserve) the subject's narcissistic sense of bodily wholeness [--Lacan--> an images developed through the mirror stage]
--> artist's dream and relation to the wound(= cumbersome narcissistic compensation for the broken unity of the biological body) @Elen
#archive: a psychical attempt to reactivate a past body image in place of the present reality [--> how can we accept the reality? @Pierre, Sina, Hoda,]

(Grosz raising the general question of:) the status of the *body image of woman*--insofar as women are considered and consider themselves to have suffered an amputation (implied by castration) more debilitating than most --> *do women have a phantom phallus?* what is the women's status of a fantasized amputation?

Grosz: “amputee's relations to the phantom limb =?! woman's mourning for what has been lost (the freedom, self-determination, autonomy accorded to the male body, etc. #harem)”
--> ***until female genitals (women's bodies) are inscribed and lived (by the subject and by others) as a positivity, there will always remain paradoxes and upsetting implication for any notion of femininity***



infant's body not yet a self-contained entity, not yet distinct and separate from the world --> child: a body and its various sensations are projected onto the world, and conversly the world and its vicissitudes are introjected into the body of the subject-to-be ==> child: slowly and gradually the body image IS constructed and invested in stages of libidinal developement:
•oral stage ==> mouth[...]

[...] body, an already sexually designated body (which culture's desires, wishes, fears, hopes are projected and internalized, mother/nurturer's successes and failures, ambitions and disappointments are most readily projected and played out = sources for self-worth and sexual value)

[*]puberty: greatest discord between the body image (psychical idealized self-image) and the lived body (bodily changes) --> the adolescent body is commonly experienced as awkward, alienating, an undesired biological imposition : *pubertal developement (date of teenagehood) ==> philosophical desire to transcend corporeality and its urges*

-it is only in adolescence that it becomes clear (wanted or not) that the subject has a sexual position (~ genital position)
-during puberty, gentials and secondary sexual characteristics become definitive objects of consciousness and only bit by bit acquire representation in the body image

***in the refusal of sexual roles ordinated by heterosexuality,(for example gay men and lesbians) -->
•may perversely cling to preadolescent body images (--> to remain ambiguous regarding the differences between the sexes)
•invest greater intensity in erotogenic sites, making them the center of libidinal attention and narcissistic investment (Janina's room) (--> in effect reinscribing them in *a mode of resistance*)
}--> oral, anal, sadistic impulses, tactility, scopophilia, “sexual perversions” =? (to emphasize and cultivate) a mode of defiance to heterosexist requirements
[@Sina, the images that i have been clinging to are in the body image that i think i am refusing or inscribing: pony, unicorn, rainbow, skull, the childish bracelet i found in the park, etc.]


ماليخوليا
hypochondria خودبيمارانگارى
a Freudian problem: to describe the transference of libido from the external world and love objects to the subject's own body in illness
-treating nongenital zones as if they had taken on genital meaning = (in the case of hysteria) hysterogenic zone takes on a sexual, usually phallic, function
*hypochondria: chronic and abnormal anxiety abour imaginary symptoms = a flight against narcissim* (the individual defends himself against the libidinous overtension of the hypochondriac organ --> to treat it like a foreign bosdy in the body image)
[hypochondria =/= narcissim]
hypochondriac tries to expel from the body image but cannot because the zone is overinvested with libido =/= خوددگربینی depersonalization = psychical transformation of the body image*, subject lose interest in the whole body, they refuse or are afraid to invest any narcissistic libido in the body image
-depersonalization might account for the phenomenon of out-of-body experience (the outside world is also experienced as flat and disinvested از خود بی خود / فنا؟)
depersonalization: a kind of p[...]

[...] ***in the refusal of sexual roles ordinated by heterosexuality,(for example gay men and lesbians) -->
•may perversely cling to preadolescent body images (--> to remain ambiguous regarding the differences between the sexes)
•invest greater intensity in erotogenic sites, making them the center of libidinal attention and narcissistic investment (Janina's room) (--> in effect reinscribing them in *a mode of resistance*)
}--> oral, anal, sadistic impulses, tactility, scopophilia, “sexual perversions” =? (to emphasize and cultivate) a mode of defiance to heterosexist requirements
[@Sina, the images that i have been clinging to are in the body image that i think i am refusing or inscribing: pony, unicorn, rainbow, skull, the childish bracelet i found in the park, etc.]


ماليخوليا
hypochondria خودبيمارانگارى
a Freudian problem: to describe the transference of libido from the external world and love objects to the subject's own body in illness
-treating nongenital zones as if they had taken on genital meaning = (in the case of hysteria) hysterogenic zone takes on a sexual, usually phallic, function
*hypochondria: chronic and abnormal anxiety abour imaginary symptoms = a flight against narcissim* (the individual defends himself against the libidinous overtension of the hypochondriac organ --> to treat it like a foreign bosdy in the body image)
[hypochondria =/= narcissim]
hypochondriac tries to expel from the body image but cannot because the zone is overinvested with libido =/= خوددگربینی depersonalization = psychical transformation of the body image*, subject lose interest in the whole body, they refuse or are afraid to invest any narcissistic libido in the body image
-depersonalization might account for the phenomenon of out-of-body experience (the outside world is also experienced as flat and disinvested از خود بی خود / فنا؟)
depersonalization: a kind of psychical mimicry of the organic structure of dizziness --> narcissistic decathexis [withdrawal of psychic energy] of the subject's own inclination to voyeurism (<-- disinvestment in the processes of self-observation) ==> seeing has no longer any value : the subject now seen or sees itself with no libidinal investment in looking (or being looked at) @Sina, Foad

_*hysteria --> transformation of body image (of the meaning of the sexual zones to other organs which are not usually associated with genitality)
_*hypochondria --> transposition of libido (displacement, from one organ to another, from the genital to other parts of the body)
_*depersonalization --> withdrawal of libido from privileged zones (often from the whole body)

}==> ****تغيير پذيرى lability of meaning for bodily organs**** : any zone of the bady can (under certain circumstances) take on the meaning of any other zone
[stabil =/= lab[...]

[...]simply the technical problem of how they are used)

surgeon's body image

in driving, trying to fit into a small parking spot <-- experienced in the body image of the driver (and sometimes, to their horror, in that of the passengers) [--> by inability to drive is related to a bad body image?]

body image is capable of accommodating and incorporating an extremely wide range of objects:
•clothing
•jewelry
•other bodies
•objects
•nail polish
•jets, ships, cars
•bodily zones:
◦orifices
◦curves
◦convex spaces
◦concave spaces
•“detachable” or intermediate category of objects, midway between the inanimate and the bodily [~= Lacanian objet a, Kristeva's abject]:
◦body's excretions
◦body's waste products
◦bodily byproducts
◾urine
◾faeces
◾saliva
◾sperm
◾blood
◾vomit
◽hair
◾nails
◾skin
  }--> retain something of the cathexis and value of the body (--> keeping my chopped nails, old toys, art-works... ?! --?--> ‘detachment = your work (art, etc.) is not bound up with your body image’), they remain magically linked to the body --> narcissistic investment in the body image

}--> ****human subjects never simply have a body****
the body is always necessarily the object and subject of attitudes and judgments, psychically invested, never a matter of indifference
-the body never has merely instrumental or utilitarian value for the subject --Grosz--> which organs are libidinally invested and the kinds of investments that animate them are functions of the subject's psychical, interpersonal, and sociohistorical relations and are malleable and continually changing --> *always potentially open to new meanings and investments*

body image: (to a large extent) function of socially shared significanceance
-(for example) male and female genitals have a particular social meaning in western patriarchal cultures that the individual alone or even in groups is unable to transform (-these meanings are deeply etched into and lived as part of the body image) [=/= Frankenstein]
==> () very different self-perception and very different organic body =/= dichotomous division of sexed bodies

Grosz generally finds Schilder useful --but-->
•he writes in terms of a sexually neutral subject who experiences cerebral lesions and neurological or psychological disorders in a sexually neutral way
•he develops a single frame of reference (not so clearly relevant for women and female sexuality)
•he does not specify that male experience is taken as the norm and woman's experience is discussed only insofar as it deviates from or compares to this referential framework (<== influence that studies of war injuries had on the developement of this field + vast d[...]

[...]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 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 o[...]

[...]scape [= forced decision upon the subject]
-for Baudelaire opium became the transparency upon which one could review the internal conflict of freedom, the cleave of 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 s[...]

[...]sumption, 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 --> 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 [...]

[...]ing in you that must be killed” ==> ambivalent stimulant/tranquilizer

body proper regains its corruptible organic status
self-medication and vitamins become the occupation of every singularity

drugs explore fractal interiorities (=/= seeking an exterior transcendental dimension)

renunciation چشم پوشی، ترک، کناره گیری، قطع علاقه
(addict = nonrenouncer)

virtual reality
cyberprojections

(Dasein's) dependency: a state in which anxiety is still bound

*mimetic poisoning* (of pharmacodependency associated with literature, as sedative, as cure, as escape, etc.) --?--> relationship to law

(our French heritage --> Flaubert: “a thinker should have neither religion nor fatherland nor even any social conviction”) *thinking = radically rupturing*

drugs forced decision upon the subject --> de Quincey

opium: the transparency upon which one could review the internal conflict of freedom (+ encounters the abyss of destructive jouissance)


war against pain

higher forms of drug


*(like any good parasite) drugs travel both inside and out of the boundaries of a narcissistically defended politics* ==producing==> a lexicon of body control and a private property of self

drug's virtual and fugitive patterns
they have a secret communications network with the internalized order


Madame Bovary = clinic of phantasms


everything said about technology can be applied to drugs: acceleration, speed, inertia, the third interval

drug/medicine ==>
•deaden the pain
•separate from a poisonous maternal flux
...
•hallucinated plenitude
•pure communication ~= transcendental telepathy

(have in mind that) any substance can function as a drug


“It wasn't clear then whether the body was private property or not, whether the authorities could legislate zoning ordinances, or whether pleasure and liberty were values freely exercised upon a coded body.”
-Avital


my work over the etymology of the signifier --> moon index
(i shoot up trash fiction)


(Freud) *pain is imperious* متکبر

(failing) to meet the requirements of an authentic alterity
(we are) into forgetting and the simulacrum (=/= truth)
•hallucinator: the creature of the simulacrum (par excellence)
(trafficking in) abstract forms of forgetting

the poor
the body-broken
the racially hallucinated other


chemical prosthesis (mushroom or plant) responds to a fundamental structure

drug addict --> a mystical transport going nowhere
drug addict offers her body to the production of hallu[...]

[...]ing 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
==reveal==> disciplines of *biology* and that of *political organization* are closely related [--> to understand fundamental concepts such as individuality and agency we need to frame the immune system not as a biological but a politico-psychic-physical phenomena]


*munus: public service, duty
{munus = onus + officium, obligation + office --> root of communitas}
co-munus: to be part of a co[...]