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



interdisciplinary exploration of


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


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

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

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

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

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

who/what are you pregnant with?

(that is what you are proposing)

(that is to play with the ‘histories of body and mind’ [Haraway] you inherit --> for me is to play with the pre-subjective singularities)
[inheritance is of great importance for our research. it is about the passing of obligations from something ghost-like. i am sure we have other modes of response available to us other than how Hamlet takes in what is inherited to him, other ways of responding to the ghostly beings that talk to us from death. (inheritance ~= inhabiting spirit [they cannot be possess as a piece of property], reading inflaming flashes of remote spir[...]

[...]s out of the areas of instrumental fitness, human relation to the surrounding world, impoverished zoologies--under techno-epistemo-anthropocentric values, squeezing prehistoric modes of weakening subjectival normativity--a field that today gets heavily technologized,

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

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

who/what are you pregnant with?

(that is what you are proposing)

(that is to play with the ‘histories of body and mind’ [Haraway] you inherit --> for me is to play with the pre-subjective singularities)
[inheritance is of great importance for our research. it is about the passing of obligations from something ghost-like. i am sure we have other modes of response available to us other than how Hamlet takes in what is inherited to him, other ways of responding to the ghostly beings that talk to us from death. (inheritance ~= inhabiting spirit [they cannot be possess as a piece of property], reading inflaming flashes of remote spirits [--> is this hear from one another looks like? is technology placed at the source of this reflection?--technology itself answers the call--(Avital)]) could we work with Ophelia's kind of #Wortsalad instead? (Salad-e Kalame, khoresht-e kalame; same thing happens to Shirin of in Khosro Shirin, but unlike Shakespeare, Nezami allows another poetic drift;) Heidegger's “die Sprache spricht” : language is monologue --?--> schizophrenia and schizophrenic discourse --?--> structure of speaking]
[speaking asserts a certain temporal priority which we must undermine]
-listening *before* speaking
-“We hear language speaking” (Heidegger); a non-organic speaking; language is not equipped with organs of speech? (Avital)


serious joking / joking seriousness [Haraway]
joke/jest/gesture
a space of play --> where ideas come in to being
(story of ‘or’. is it where the original joker came? using or instead of and)
(there is no ‘or’ in nature!? what are the earlier forms of or that we can trace in cave paintings or tool makings?)

**if you don't take my idea seriously i will be utterly incomprehensible**

crafts-person for the building of lures of propositions --> ‘abstractions’
(abstraction is fragile and can hold worlds together)


where Europe comes from? (woher kommst du? i am born in, i am born in, ...)


what animates us rather than what civilizes us



(to Shabnam:) to ‘mourn with’ rather than ‘mourn about’
(-about =/= -with)
(structure of mourning)


to break in the philosophical and biological headquarters (and steal their stories, their abstractions, etc.)
exchanging and sharing instruments and languages



t[...]

[...]g
(like an octopus in a lure)

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

stories that can interrupt death (of our time, anthropocene, etc.)
(example of biology-story into culture-story: (1) ladder of evolution --> progress (2) sperm/egg story --> gender performance)

to change stories so that they are more livable
we live stories

to make mistakes as fast as possible


... move across earth space and narrative space


situated stories
they can't tell everything, but what is needed here


https://en.wikipedia.org/wiki/Refugium_(population_biology)

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

ontological choreography
vital sort of play that the participants invent out of a history of body and mind they inherit

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

possible performances
*two doors, ?, talk, model, puppet
*using stop-motion animation, clay formation, material animal facial properties

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seeing a car crashing, is seeing a causation, seeing a reasoning, is that logos? is it logos when we see a physical experimentation?

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

[Haraway]

the established (dis)order is NOT necessary!
grips of necessity
(the real does/did not have to be or happen that way. the ‘real’ is the result of contingencies and it can be undone by working the contingencies, with skill.)
laboring bodies, playing bodies, sensuous bodies
(feminism:) you can't get freedom outside of mortality
-theology, the negative way of knowing, the necessary discipline of positive affirmation in order to know what is not knowable, is a very helpful tradition


when it comes to language we, humans, will always win over the animals.
we will always be the ones who control the law, the database.
(all is bad news both for the charismatic endangered Bangali tiger and the individual chicken in the food industry.)
fight the divisions and differences
we are in a very bad place for animals and woman

can we do without instrumentalization?

categories of killable--the question of how we kill

the question of one's-own-old-hat

regarding what you are against: we might find ourselves properly addressing a particular issue but having no ability to make political connection, to think beyond the categories
*thinking: a materialist practice with other thinkers--done best as storytelling

for me politics is that to be able to locate ways of life that deserves work, that which deserve opposition, that which deserve our curiosity


disembodiment is a technologically produced effect--many people are very skillful in creating that effect --> effects that are also affect/affectional

(Haraway on writing the cyb[...]

[...]nslaved, on those who do not possess the qualities of mind and self-possession, on those who are on the marked categories to the unmarked. the feminist have been particularly good at getting how genre works. gender, in this regard. [...] --> that female by nature is committed to the species and the male by nature committed to transcendence.
[our inherited binaries -->] formulations of nature: executive/non-executive organs, immanence/transcendence, maintenance/novelty, catabolic(foru-sakht فرو ساخت, sukht سوخت)/anabolic(tarkib-saz ترکیب ساز) functions, ,,
-in Darwin's writing, non-theological account of diversity on earth, we find both interrupters and continuers of these particular notions of nature

the question of model, what is the model for what, what is similar to what?
****how do we do comparative thinking? comparative thinking depends on similarity  judgment and difference judgment, and depends on good-enough models, and depends on a certain kind of rhetorical work of *crafting tropes*
 --> figures of similarity/difference:
  by similarity, or
  by contiguity, or
  by part-whole, or
  ...
(this is ‘building’ *among* us)
(how do i decide to compare two things? Shirin and Ophelia, etc)

models are built rhetorics
history of models
the power of models is that they are not the ‘same as’

circuits of meaning and power that flow through (materials and bodies)

mondial ~? situated knowledge
the idiom ‘situated’ makes people think ‘local’ (instead of global)
by situated she means the ‘knot’ which always means some place and somewhere, but that someplace/somewhere could be in materiality a distributed digital network. the situated is always open. the point is that it is not nowhere and no place.


epidemic friendly

the flow of disease are major international research matter

eco-feminism, veganism is for Haraway is genocidal position, a position that advocates violence, a position dedicated to the destruction of ways of life and living beings including animals, [a position that] *concise all working animals to being nothing but evidence of the destructive and violating imposition of human will on natural stuff*, and “that domestic animals of all kinds are victims and demonstrations of human hubris گستاخى, and they have been made into tools” ~= an extreme developemnt of liberal theory --> the (work) animals are not self-defining subjects, are violations and victims, and should not exisit, except as:
•heritage-animals
•rescue-animals
•wards of guardianship
(my work on ajayeb and question of heritage has been exactly against that position)

the radical anti-food-industry position is a radical liberal theory turns all working animals into (at best) *heritage-animals* ~= animal to be [...]

[...]l environments, possiblities of reconfiguration --> production of space, articulations about ‘us’)
•what does it mean to look at a code? (a critical introduction to computer programming for artists)
•How to implement a programming language in (JavaScript?)--parsing, regexps, (http://lisperator.net/)
•teaching German with Holderlin's “Andenken” poem
•to create a *feast* (to celebrate is to become free of the habitual, becoming inhabitual. celebration is the tensional coming together of the unlikes --> through which human beings and gods could meet and greet. The festiveness that the celebration encourages constitutes the original Greeting. [Avital])


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

what i have beeing trying to mean by saying that i have been dependent on others to create spaces that a telling can happen, is actually a fundamnetal ellement of storytelling: the ***community. i need and depend on community in my tellings. (this has noting to do with the imperative of “communication” or having a “message”)
(is it what Stengers calls to promote an “oikos”?)


[Stengers]
“the *predominance* of the *concern for relevance* (-rabt-) builds up memory and experience”

political ecology : there is NO knowledge that is (both) relevant and detached
political ecology : relevance + attachment = knowledge

art of staging = designing a scene

[the House TV series, the issue of the protagonist is] the distinguish between the figure of the expert and the figure of the diplomat.
*expert: ones whose practice is not threatend by the issue under discussion --> knowledge = relevance
*diplomat: ones who provide a voice for those whose practice, mode of existence, (and what is offen called) identity are threatened by a decision. to cause the experts second thoughts. --> knowledge ~= decision
[this is core in storytelling] [then, i am political. i used to use the word embassador, but it means also ‘diplomat.’ stories that can hold another story hanging. Sina's shy embassador ~=? ] (but what about the weak ones, the idiot, the one's who ‘rather not’ contribute to the political project?)
-diplomats are situated*
[for *Lili this is also a delima, she is torn apart between her expert self and diplomat who crafts relevance
diplomat--the relevance of feelings --> what is the knowledge in the kiss? (the kiss that she rendered as ‘irrelevant’)] [for me kiss is essentialy important. “it (everything) started with a kiss."]

universal knowledge =/= relevant knowledge


‘trust’ is one of many names for love
“you can never be indifferent to the trust you inspire” (Stengers)

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

#workshop: “the magic of the right word”
(against Sherlock Holmes)
(12-step recovery program for people suffering from) addiction to the tr[...]

[...]cal) found) objects
-a ‘generative constraint’ might help opening up paths before you, away from our habits of storytelling
-it is about getting a feeling for the resistances and potentials of language in our (sometimes mundane) descriptive practices, “strange richness of missing the letters we need” (Kenney)

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

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


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

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


[...]

[...]n “is posed to language by language that has become literature” (the question that the meaning of the text asks is the question asked by literature; [of course at the moment of reading]) [then what is a text before becoming a question? complaining? revolution?]--%(negation wishes to realize itself.)

--> Rorty's critique of Descartes's way of asking questions

we have to be careful with our practice of questioning, because we often end up privileging a group of people by attributing it to “higher” levels cognition and of being “critically” in the world (=/= animal, nonpeople, other people with other ways of being in/with the apperceptive world that don't use the technology of questioning, as it is crafted historically and naturalized in the west for the univerasal method of ‘knowing more’)

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

#workshop, reading group
•reading as passionate betrayal. (hunting for precious empirical details, refigurative, reparative, poaching, reading can be a betrayal of textual authority and an act of survival)
•addressing /present* differences, not already pre-figured differences
•(condition of friendship, staying close to the text) staying close as a reader, as someone who could hold the text of the Other, receiving it in the withdrawal / Entzug  (drug rehabilitation)
•i am in no position of ‘understanding’ or being clear about the text
•(i understand now that) it is not up to me to tell you how to read
•what makes you write or scratch a text?
(aaaakh... our alphabetico-logical cultures...!)
•if everything is not fundamentally unreadable (snafu) we wouldn't be reading
•it is about to situate the place of a (un)learning
•throwing access to each other (not only in terms of transferential intensity #sss)
•which appetites and tastes are required to fulfill the *ethics and erotics of curiosity* (that I am cultivating and depending on)? flourishing (of my ajayeb) depends on a reading that is more like “mutual partial digestion” (Katie King, Haraway) [=/= “eating well"] the text
•“every time i read X, something new shows up”

my practice of ‘rhetorical reading’ (=/= ‘close reading’; or more like close reading and letting go. “close” is itself a metaphor, a rhetoric of reading;) doesn't work with the idea that there is something ‘in’ the text per se (coded or encoded meaning or some sort of knowledge made and installed by an author), or that the writer wants to say something to the reader, or that the text is symptomatic with meaning and that its intentions needs to be listened to. rather, in a post-Lacanian critique, i work the text like a pattern of language, an organization of space, text as word-sequencer. it is like looking at an image, still starting from top-left to bottom-right of the page, a process of highlighting or embodied attention that produces non-zero clusters of salient word[...]

[...]rplus of images has reached the maximum degree of pollution. In turn, the planetary connection ensures the exchange of images regardless of the visual regimes from which they come from. Images no longer speak anywhere. In this situation, the political task is to return to the linguistic battlefield. It won't be possible to do things differently if we do not start talking differently. The most urgent imperative is a language inventiveness.”


(atomism)
-constant and precarious self-management of molecular projects in a horizon-less future
-artists in the operation of self-making ourselves


#the image i made for Sohrevardi; allegory of Sohrevardi; the image's discursive architecture and its diverse inventiveness; (being careful with being) seductive in staging diversity; --> “an ecology of monologues”? (Renan);
-“The monologue is a linguistic space freed from negotiation.” [...]  “Now, it seems that everything could be solved by the universal application of mediation, participation, collaboration processes [etc.] without realizing that this entails the strengthening of the social cohesion model that becomes universally inclusive.” [...] “The monologue, in this perspective, is a form of silence, a way of disappearing. One way to cease-to-be when we are forced to be.” (Peran)

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

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

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


(capital gains concentrated in the) self-production of identity
subject occupied full time in itself
the logic of “do it yourself”
obliged to make countless small decisions in all areas
subject mixed up with the incessant movement of its own alienation
*hyperactive life --> poverty of experience*
the banality of “i Like”
(maybe interesting for Laura:) *fatigue* is the instant of stopping and pausing [of exercise and beautification] (after which a diversity might be possible)
[*]fatigue: capable tiredness --> politicizes discomfort
[#we are in the domain of passivity, disappearance and inaction]
Peran suggests a position of fatigue where (some time ago) was occupied by melancholy
“is this not a mere “don't like” that re-enters the spiral of our mobilization?”
“we are left with just the option of making an index, a collection of trails and marks [...]”
sunday: “empty time that forces us to fill it through apparently free decisions that, if they are resolved properly, please us and re-constitute us” (Peran)
*freedom of action[...]

[...]) =/= partial locatable] [mythic cartoon of pluralism] [myth of exact knowledges, dream of perfectly known, and politics of closure] --> positioning is at stake here

“all eyes, including our own organic ones, are active perceptual systems, building on translations and specific ways of seeing”

how to see ‘faithfully’... (what does she mean by that?)

appropriating the vision of the less powerful:
to see from the peripheries
to see from the depths

...this not unproblemat (why she uses double negation so often?)

“But how to see from below is a problem requiring at least as much skill with bodies and language, with the mediations of vision, as the ‘highest’ technoscientific visualizations.”

“Science has been utopian and visionary from the start; that is one reason “we” need it.” (what does she mean?)
(“utopian,” “visionary,” other old metaphors in science)

“Passionate detachment” requires more than ‘acknowledged and self-critical’ partiality. (being acknowledged and self-critical is not enough!!! how deos she mean?)
-‘perspective’ can never be known in advance --> knowledge potent for constructing worlds less organized by axes/axis of domination
-One cannot “be” either a cell or molecule--or a woman, colonized person, laborer, and so on. ‘passionate detachment’ is about the impossibility of entertaining innocent “identity” politics : seeing from their perspective in order to see well.
-problem with “positionality”: {testimony from the position of ‘oneself'} We are not immediately present to ourselves and the self is assumed finished and whole simply there and original and its (grounding) knowledge is organized around the imagery of vision --✕--> Self-knowledge requires a semiotic-material technology to link meanings and bodies. ***Self-identity is a bad visual system*** --> ‘positionality’ (meaning: ‘acknowledged and self-critical’ partiality) [at best showing in which ways one is not unmarked] is therefore insufficient. {Identity, including self-identity, does not produce science!}
-instead we need a *split and contradictory self* (one who can interrogate positionings and be accountable) [~~/?-> shath شطح (=/= shar’ شرع, or even sharh شرح?), shathiat (شطحیات) in Tasavof (تصوف), rend رند, rendane رندانه]
-so, instead of “being” she proposes “splitting”: heterogeneous multiplicities that are simultaneously salient and incapable of being squashed into isomorphic slots or cumulative lists. --> The knowing self is partial in all its guises, never finished, never whole, stitched together imperfectly [that is what she means by ‘split'] ==>  join with another (without claiming to ‘be’ another) {if i am allowed i can map Haraway's “partiality” onto Deleuze's “schizophrenia” --> Greek for “split brain”  (Jonathan Crary, Suspensions of Perception, p.38) According to Beuler, “T[...]

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

subjectivity is multidimensional ==> vision is multidimensional

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

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

Technology: skilled practices. (How to see? Where to see from? and so on.)

@Sana, ‘observation’ and ‘technologies of positioning’

how to see?
[...]

[...]itioning, 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, agents of recording, and agents for directing and multiplying relational action. These agents can be human beings or parts of human beings, other organisms in part or whole, machines of many kinds, or other sorts of entrained things made to work in the technological compound of conjoined forces.”

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

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

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

[...]

[...]ons creates and invites rhetoric. (=/= Plato saw rhetoric as pure deceit [gul] and positioned it in politics. [you can see he is terrified by the death of his teacher and mentor Socrates by civility.])
rhetoric --> contigent --> epistemic: individuals make meaning through language and determine what constitutes truth


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

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

(i found a word for it,) my register of @Lili's scream: i see it as ‘nonlaughter’(?)
(*proposal: there is a number when we dial we can listen to 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 t[...]

[...]r 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 that the text ‘knows’. --> What Lacan's understanding of the transference points to is the fact that we must see the meaning of any given text not within the text itself but as a reconstruction between reader and text.] [in other words, transference is ‘a representation of the past’ (childhood and etc.) to the present ]
a pedagogical problem: rapid transferencial turn-over: going from one subject-supposed-to-know to the other (=/= reading)
#the kind of ‘reading’ [encountering a text, artwork, speech, o[...]

[...]hat they should know something. “it is the students’ supposition of an art teacher who knows, who have something more than they have in themselves, that initiates the teaching and learning process rather than the art knowledge actually possessed by the teacher” (Hetrick). (is it the architectural gesture--the center--that produces the recognition of the teacher situated as “teacher”?) *“the spell of transference.” / at some point some gesture is taken by the student as a sign of hidden knowledge and intention ==> transference establishing itself; (how education [and love?] without transference looks like? --> Julia Scher, ‘post-Lacanian’ means that you don't ‘transfer’ to the art-work nor artist?) #harem
parent --> teacher }==> what the student may desire to become (be recognized as)

according to Lacan there is no Pir (~ [often iconoclast] leader, guide, mentor, expert, knowing-hero, enlightener, rescuer knowing more, knowledgeable pedagogue/leader “helping students find themselves,” [--> my failed transference with Saeed])

-->? Discourse of the University* : (systematic) “knowledge” replaces the nonsensical master signifier in the dominant commanding position; in this case the sujet supposé savoir dependent upon the related knowledge of the Other, or the source of “the field” (journals, textbooks, etc.) ==> (arbiter of) truth --> *to transmit knowledge that is already given*
[account of knowledge as a symbolic and social network, master signifier, subject positions,]

in placing the ‘text’ in the position of a knowing expert who has the answers Lili (unconsciously) idealizes her texts, and of course when her ‘texts’ fail to satisfy that desire she demands ‘knowing’ from them in terms of cynicism: the feeling or state of being annoyed and irritated by them. this is a structural space of ‘demand’ in her. for me what is at stake is the complex nature of encounter between Lili and text which takes place in an artificial space--a symbolic space--that is at the same time the place of real investments of her desires.

@Lili; is she (like the rest of us humans) looking for an active, predatory art?--> if non-communicative non-predatory non-kinetic [a common issue with the students of choreography and dance in general] art exists on this planet, then we kave to learn “a whole new set of techniques.” [La Guin])
--the meter of ‘time,’ that essential element, matrix and measure of all kown human-animal art. what if there are other metric systems? art not as an action, but a reaction? not a communication, but a reception? {---> go to my master studies Diploma on passivity in performance art}

registers of ‘complaining’ in Lili's discourse. she is a bit like Faust groaning, habe nun akhhhhh Philosophie and so on. [Ach of Sprache] (that they have done all the work, they know everything, yet know not enough of what really counts [that is the incalculable] and cannot be [...]

[...]t takes over and you don't even know if there is an injury anymore at the root of it.
(we are traveling behind its possible meaning-fields)

de-shamanization and translation /(non-transparency should rule?!)


are we trapped in a grid of grievance?

different forms of ‘maybe’ (i am trying to install?)

how complaint is then situated in ‘becoming’?

[...] complaint haunts our era of desperate justice (Xiri, Sana, Varinia)
. a calling-system? a GPS that has lost its signal?

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

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

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

what-should-have-been

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

metaphysical heritage of friendship (... reconfigured personhood)

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


R_dzvJYDZXM

CrGJIS3quYY


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

[...] 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 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[...]

[...]> [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)
-emotions move back and forth (past associations, repression traces on present) and sideways (sticky associations between figures and signs) --> something as the cause of a feeling in someone --> “involving relationships of *difference and displacement*{as the form or language of the unconscious} without positive value” --> affective economies -->{social, material, psychic}

{ psychoanalysis = "absent presence” of historicity-->(sideways movement of feelings) }==offers==> a theory of emotion as economy***
-by economy, Ahmed means, like capital (is about the movement of commodities and money*), an effect of its circulation (--> Luisa)
-the subject is one nodal point in the economy =/= subject as its origin and destination

**the movement between signs converts into affect
feeling <--> fetish commodity

in Freudian model, the movement between objects is intrapsychic --> trace of how histories remain alive in the present*** [regarding ajayeb's histories, histories that “st[...]

[...] which it differentiates between “itself” and the “environment” ==> making sense of its world [--> that is why i am interested in the (better?) articulation of “differences” (= boundary-making practices, our “differential productions”) that we are making, as a way of getting into eachother discourses ~~and--> (its) ongoing materialization --> *differential materialization* (is discursive; Barad)]
•patterns of difference
•I am against the ‘frictionless narrative space’ (in the absence of the dominant story) where “everything” (therefore nothing) is possible

(the workshop engages in thinking) intertwined practices of knowing and being
[this practice of storytelling might be relevant for those invested in questions of: knowledge production, speculative theory, situated bodies critique, situated knowledges critique, being ‘of’ the world,]
-to think creatures/beings that have evolved in intra-action with their environment
-to question and examine the ontological issues: the locus of knowledge is presumed never to be too far removed from the human. in the workshop we reimagine the locus of knowledge in other location that nonhuman might occupy
==> a better account for the *ontology of knowing* =/= merely ‘welcome’ dispossessed Others (women, slaves, children, animals, and other exiles from the land of knowers) into the fold of knowers [no! no!]
•to challange “I think therefore I am”: the idea that the “world” is an idea that exists in the human mind --> knowledge making is a not mediated activity =/= (Barad's) “direct material engagement”
•(the workshop begins with a position that believes:) knowing is a distributed practice that includes the larger material arrangement [then isn't the practice of writing insufficient?]


after the first round we can ask: what do you need (un)know to write/think that story? or, what do you need to forget/unlearn in order to be able to think/imagine that world?

another round of the workshop could be: #imagine and describe an alien world where there is no ‘mediation’ or activities that are not ‘mediated’

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

because of working on ajayeb, i am becoming a “definitionist,” or “definitionologist” (not in the classical sense of concept theory)
a definition i give is a local abstraction, even when it is making boundaries for a dispersed or global concept, it is still a situated knowledge. that means it might be categorical but not applicable outside this particulare niche of space and time, whether it is in a bar in a conversation with Eszter or when accessed in my hypertext

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

committed to the imperative of the Rig, things not to do in the pop-up book:
•use as ironic: incongruity in expectations of what is ment and what it will mean in advance
•use to symbolize: as a way of not dealing with sujet suppo[...]

[...]
(relevance should be worked) non-ironic non-symbolic non-anamorphic non-palindromic non-hylomorphic (?)

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

towards writing the end of apass dossier
•practices: workshops, (bow and arrow,) ajayeb.net, rigs --> pop-up book, notes, routines, excess,
•trajectory: bibliography, wonder, ongoingness, ontology,
•productions: study as artwork, reading as artwork, bottom-top approach to writing,
•findings: every research practice: must include “body image”, must include “the image of creativity” especially if you are iranian, must employ ontological attention to differential productions, must rework decompose redefine its root-metaphors, must give extensive equipment list, must trace its social connections in a wider ecology of practices, must include a critique of technology,
•moments of composition: a scene animated by some quality, or... taking place as accidents (or not)

key literature, magic wands:
1st stage:
•Richard Sennett: Flesh and Stonne --> learning about body image
•Manuel Delanda: A 1000 Years of Nonlinear History --> learning about material histories
•Eduardo Kohn: How Forests Thinks --> learning about semiotics
•Timothy Morton: Sublime Objects --> learning about ontology
•Avital Ronnel: (lectures and articles) --> learning about poetics
•Donna Haraway: (lectures and articles) --> learning about rhetorics
2nd stage:
•Martha Kenney: Fables of Attention --> *rationality: mixture of the highly rational and the highly fantastic
•Karen Barad: Posthumanist Performativity, Invertebrate Visions --> learning about apparatus
•Eva Hayward: visualizing apparatuses --> her interest in optics, in the optics in which marine invertebrates and people come together through visualizing apparatuses
•Vinciane Despret: The Becomings of Subjectivity in Animal Worlds --> learning about anthropo-zoo-genetics
•Kathleen Stewart: nonrepresentational theory --> other ways of description
•Katie King: technologies of writing --> a better thinking of locals and globals
•

(curiosity ==>) having to figure out how to do something that i don't already know how to do:
•ongoingness of collective practices of knowledge and concern
•talking about (what is going on with) ajayeb
•paying attention to differential ontologies
•the stuff that happens through face-to-face colleagueship
•to be in productive alliance
•


unalianated critical work = art



Seifee wants to say something
something wants to say Seifee?


i like us to be skilled at
•objective perception
•5 minute perception
•rigorously passionate perception
•rhetorical perception
•sacred perception
•devilish perception
•q[...]

[...]ning into nothing but museum pieces at best. vegans deadly imagination sometimes don't get what they kill: most kinds of animals that have long histories in close association with people.

there is no relationship to this world that does not involve extensive killig (Haraway)


up-to-the-minute technologies

complicated issues around security apparatuses and different national struggles

histories of dispossession and genocide


“do you believe?" = "do you believe in a list of dogma?”
totally wrong question: do you believe in God?


[should i go to Berlin after apass?] a parochial person دهاتی (in the pressure of the seriously elite places): you could be here, you could succeed here, but never belong here


Haraway's ‘literal’ makings:
•“companion” is about whom you are at table literally*
•to be homo sapiens is to be in multispecies interdependencies literally*


my issue with the image of the free floating meaning network popular in artists’ thinking: yes meanings foreground and background. they swirl, but they don't swirl at random

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

MOU (memorandum of understanding)-->{@Esta + Zoumana + Hoda
*memorandum: memo, reminder, note, تذکره --?--> passport : آنچه موجب یادآوری شود --> آنچه موجب دخول شود
a legal document describing an agreement between parties less formal than a contract
[1994 U.S.-North Korea nuclear pact, the MOU between Bush and Kerry for 2004 debates,]

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

batlagh باتلاق



it is (perhaps the most) important to help transform (your or my) ‘wounded-child’ to ‘wonder-child’ (--> @Hoda)
[the image of the wonder-child in all my workings]***




•accumulative: gradual increase as a whole, someone/something doing the accumulating, emphasis on the process of accumulating
•cumulative: nongradual successive additives, associated with that which is accumulated, emphasis on the result
ad- (“in addition”) plus cumulare, “heap up”, from cumulus, “heap”

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

[we need] ability to move from ‘close attention’ to ‘gestures’ and actions on the material world, all the way to an assortment of ‘artifacts’ able to enhance cognition, sensitivity, and sociality

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

Stewart

surge of signs + capital + sensoriums of public culture --> matter & image

images, when circulating things, suddenly enter the senses --> literally make sense ==> look and smell of an incipient vitality --> immanent intensity or force ~ affect

#my coin: two-sidedness of things, virtual meeting actual, seeping edge of [...]

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

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

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

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

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


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

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

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

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

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

i have become sensitive to the systematic avoidance of the problem of reading, of the interpretative or hermeneutic moment[...]

[...] adapt to reality; (neurosis is a descriptive term for ‘hidden psychological mechanisms’ =/= behavior); a form of dissociation: anxiety, hysteria, phobia, repetition, fantasizing, negativity, cynicism, perfectionism,]
◦compulsive need =/= genuine interest in the world
◦neurotic caretaker ==> child develops basic anxiety ==> (imagined) idealized self-image; solution of basic conflict:
◾تسليم compliance --> goodness, love
◾سلطه aggressiveness --> strength, leadership
◾کناره گیر aloofness --> wisdom, independence
•*psychotic: makes a house, take it seriously, invites everyone to come (--> loss of touch with reality)
}=/= richer, more complex, more satisfying personality --> person responds to the world with the full depth of his or her spontaneous feelings

•old world of patience [<== lack of knowledge, sabr konim bebinim chi mishe]
•new [industrial capital] world of opportunity --> proactive (even before action; causing something to happen; world, you set it out;)

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

my problem with celebrity is problem with the victorious cause, when an other has hardened into an iconic position, and has become inauthentic with oneself


IHOTcgKYWXg 21:25
hoghe bazi حقه بازی babel
eye = pit of babel چاه بابل, because Harut and Marut, two great magicians where thrown down in a pit under the tower of babel, and the eye have the two in them --> the capacity to bewitch you if you look into them too long


vafa وفا = mardi مردی
three things doesn't do vafa (loyal): horse, sword, women
asb, shamshir, zan (اسب، شمشیر، زن)

death:
جان jan --> father (aflak افلاک)
کالبد تیره kalbod tire corpse --> mother (like earth, every hand can make her fruit, and bi-vafa بی‌وفا, liabl)


put into words: have I been destroyed?


#workshop on Iranian elementary and post-elementary school books with adult artists


parde پرده ~= tasvir تصویر

damagh-sh دماغش
dar akhar -sh

حکمت مبتنی بر امور بین‌الذهانی
(hekmat mobtani bar omur-e) beyn-ol-azhajni = common sense


[title]
ajayeb:
کاتب وحی kateb-e vahy
کاتب وحش kateb-e vahsh

کتاب وحی
کتاب وحش


pragmatism --> مصلحت maslahat (chi bayad goft) ==> alternative truth
less concerned with “reality” or good and bad


#project: an experiential field inquiry on how people think about randomness in Tehran.
what was the last little thing or a historical epoch-shaping event that they concider as random?

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

(in apass we use const[...]

[...]), 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

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

bipolar --> mood disorder --> relationship of the self with emotions
borderline --> personality disorder --> relationship of the self with the world (of subjects)
narc[...]

[...]de the occasion, how can you stand out and say that?)

(Manning) creating a concept of care =/= care as actually practiced in different parts of the world by people
(what is the politics of not caring?)

Manning's rhetoric of reasoning: ‘virtuous’
telling soft wisdom tale with an emotional twist at the end and how she did the right thing and came out clean and cool --> rectitude

her text has become all about the achievements of senseLab with a cover of high philosophical abstract conceptualization (~= fortification)
=/= taking *risk* (=/= adventure) of talking about the real problems that you face in doing/thinking
=/= abstraction as the challenge of bringing specificity and imaginative traction

“adventure” is not the name of the game for me, for two reasons:
1. Manning brought her concept of ‘adventure’ to Belgium: the land of Tintin, poster of the moderinst adventure agency sold by the image of the individual blond univerasal truth-seeker exporting company who always wins by definition, Tintin is the one who doesn't have a culture and always others have culture in his stories
2. i have been researching europeans who came for an “adventure” to iran in the last millennium (such as Olearius), and it doesn't look good. when europeans go out of their center to east it is adventure (or anthropology), that means othering and feeling the differences of the other in order to feel outside. but when, for example iranians go to Europe, they never feel they are there for “adventure,” they are there to learn. the mode of adventure plays this role in the colonial dynamic of “going out there”

(my fundamental difference with her is that) for Manning (and Alex): “philosophy is a priori to storytelling” [=/= Serres]


-why did i behave the way i did in the workshop?
-was it my politeness, routine, habit of respect? what are the consequences of my specific way of (non)relating to her figure as a master, knower, seer, in relation to that which she offers and represents?
-why the scandalous was responded to, assimilated, burried, swallowed in the way it did in the workshop?

rethinking emergence:
-with the idea of “let it emerge,” was it herself that emerged because of us? (apply emergence-thinking to her figure in the workshop)
-how a collective resentment “emerged” in the participants? (apply emergence-thinking to the participants)
-how hierarchies “emerged” in the workshop? and what are they?

to be ungraspable for the market ==> ? (marketing the self)
to be unintelligible for the university ==> ? (devitalizing the university)


questions:
•decontextualization, as an artistic ready-at-hand tool of concept-making, does it do good or bad to knowledge and imagination (as it is practiced by the people who use it) and how?
•facing[...]

[...]t Manning brought with herself? and how that economy is different from that of apass?



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

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

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


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



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


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

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

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

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

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

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


i can't shake off the idea that behind every marketing strategy there i a predatory behavior concealed


***there is nothing quite so humiliating and disempowering as trying [...]

[...]tem's theory):
•anecdote becomes the frame of the conversation
•risk of becoming involved in the anecdote's ridiculous fleeting liveliness
•

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






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

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

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

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

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

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

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


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

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

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

(useful for artists) sciences of understanding:
•anthropology
•psychology



my whole work is about two things now:
•to think cumulatively (=/= epistemic breaks) --> more you know more your are interested in[...]

[...]world* [bestiaries] --to--> (modern necessity to) *calculate the world* [recognizing a calculated world --how--> *secularization of interest* (in monsters, religious iconography, etc.)



adventure time tv series
educational model for children how to become post industrial liberal subjects --> adventure of imperialist mentality
the choreography of flexibility and solidity
Finn is the body from nowhere by example, he goes to dimensions of fire, ice, dream, etc. and his ontology of knowledge and identity remains intact (he grows up like a good old cowboy) =/= you look at the land from the ice and you don't see the same reality if you look at it from the fire realm. ice/gas/water, you are always looking at it from somewhere. Harraway named it “situated knowledges”. and it seems these locations are not free floating and not available for everyone. some are more attached or stucked to particular positions, some less, they are “marked” as Harraway put it.


anti-knowledge disposition of sex-education tv seriese
verybody is self-educating in the story
all positivity is created by ‘bravery,’ not their ‘knowledge’
nobody knows anything or can know anythingbravery has replaced faith ()
•Otis's knowledge: psychology is debunked
•Maeve's knowledge: existentialism is irrelevant


if in art we have affinities with unknowing and we are comfortable with misunderstanding and partial comprehensions --then--> let's use that to direct our readerly activities to texts that are difficult and different to us --> this is why I don't accept it when artists in research environment withdraw from reading certain positions by saying “this text is too academic.”



what is the state of art after Goya?



sites where political meaning is produced (the impulse to resist or correct inequality, injustice, lack, damage, tension, etc.) =/= attachment site (languages charged with power, inequality)
(i am interested in women) not because of gender [= identity politics, political correctness], but because of their practice and the question they pursue
-the horrific and dangerous idea that I hear under “I am now reading only women authors”


two visualized increases in the industry, science, and popular culture:
1. “how troubled we are” --> world simulation (catastrophic planet)
2. “how amazing we are” --> brain simulation (networks)


world is fubar ==> is interesting and is work to be done =/= paranoia conspiracy

something I learnt from my KHM study --> that technologies are ambiguous =/= Black Mirror TV series


hollywood =? hyperrealism
(art --?--> idealism)

poor cognition <--> boring environment


another sign of illiteracy:
•popping up o[...]

[...]ences,” the answer given by Aristotle. But if one rejects essentialism then there is no choice but to answer the question like this: all objective entities are products of a historical process, that is, their identity is synthesized or produced as part of cosmological, geological, biological, or social history. This need for a concept of “synthesis” or of “production” is what attracted Marx to Hegelian dialectics since it provided him with a model of synthesis: a conflict of opposites or the negation of the negation. Deleuze and Guattari, on the other hand, replace that model of synthesis with what they call a “double articulation”: first, the raw materials that will make up a new entity must be selected and pre-processed; second, they must be consolidated into a whole with properties of its own. A rock like limestone or sandstone, for example, is first articulated though a process of sedimentation (the slow gathering and sorting of the pebbles that are the component parts of the rock). Then it is articulated a second time as the accumulated sediment is glued together by a process of cementation. They use Hjemslev's terms “content” and “expression” as the names for the two articulations, but this is not meant to suggest that the articulations are in any way linguistic in origin. On the contrary: the sounds, words, and grammatical patterns of a language are materials that accumulate or sediment historically, then they are consolidated by another process, like the standardization of a dialect by a Royal Academy and its official dictionaries, grammars, and rules of pronunciation.

(synthetic =/=? analytic; [a problematic distinction!] the logical particle “un-” in “no unmarried man is married”) (analytic =/=? contingent)
(Kantian?!) ‘a priori and synthetic’ ==> ‘a posteriori analytic’

[singular entities:]

The question of the “individuation of trajectories” is about mathematical models (which to me are the secret of the success of science) but you are correct that it goes beyond that. All entities synthesized historically are individual entities: individual plants and animals; individual species and ecosystems; individual mountains, planets, solar systems, et cetera. Here “individual” means simply “singular or unique,” that is, not a particular member of a general category, but a unique entity that may compose larger individual entities through a relation of part-to-whole, like individual pebbles composing a larger individual rock. A materialist ontology of individual entities is implicit in Deleuze and Guattari and Braudel, so we must give them credit for that, then move on and invent the rest.


..rethinking of the disciplinary boundaries (without using labels such as interdisciplinarity, etc.)



we must take in mind that materialism is good to be enriched, but, materialism is not an ‘a priori’!

in my research in apass on ajayeb عجا[...]

[...]> -beings with specific properties that are invisible, changeable, powerful, favorable, unfavorable
-exploration of transformations
-cosmological specialties
-seniority and extension of metamorphosical beings (of elaborations carried out by all groups in met)

{that which addresses the “me,” the “ego” =/=? that which allows one to resist the forces of metamorphosis}

the iconoclastic episode we are in now, which we must work to make it as short as possible

(to specify) dualisms that make it extraordinarily difficult to maintain ontological pluralism

it is the moderns quasi-subjects (‘person’) who feel themselves to be **directly addressed,** (redressed and saved) --> to exist
(what art suffers now, that i should directly address the modern subject, and other mode of subjectivity or other kinds of addressee and addressing is brutally criticized and irrelativized)
-(love's type of address:) addressed to us ==> make us exist --> a person
(existing as person is the only way? no no no!) -- the emergence of persons is a local and historical phenomenon that we simply cannot extend to all collectives

(how to extricate ourselves properly from the) notions of Nature, Matter, Object, and Subject

to get around two major *obstacles: (the prevailing notions of) Society and (especially of) Economy (=/=? modes of existence's system of coordinates)

the same beings that made the author of ajayeb speak, got my/our ancestors excited,


*technology: that which we emphasize whenever we pay attention to the unexpected detours {the hiatus of the detour, the zigzag of invention, ruse, trajectory obtained by a certain type of discontinuity} by which existents have to pass in order to subsist. (=/= technological domain technical objects, material world, socio-technical networks,) (~ technically)
-fictional beings adds additional variety to technical beings --> aestheticization of techniques: obsolescence, ruin, adjustment, efficiency
-we must extend ‘fictional beings’ far beyond the narrow domain of art and culture, is to give a whole new meaning to the expression “material culture.”
-1- Technique's zigzagging motion assumes a know-how, a judgment, a constantly reprised evaluation of formidably demanding specifications;
-2- Technical beings leave behind them complex frameworks and combinations of associations which appear difficult to understand once left to themselves, without the folding motion and the detours which enabled them;
-3- relative fragility of technical beings: it establishes combinations and bridges between completely heterogeneous types of beings

*fiction: ...beings be grasped according to a particular relationship between materials and figures which cannot be detached without those two layers losing their specific form of objectivity. {fictiona[...]

[...]ake into account outside the enclosure and everything it does take into account and that properly belongs to him inside
--> origins of property

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

growing interest in *ecology* ==> growing interest in *theology* (--> granted a new relevant)

(Latour's notion of) ecotheology [~= ajayeb]


(how not to consider your self secretly--even under the self-reflectivity--as) the chosen people

renegotiation of values and features:
(if) recently european stopped having been modern ==> the ‘others’ have also stopped having been ‘other’

*the planet will no longer be modernized* (Latour shouting)

geopolitics of difference

“europe" = the modernist great narrative --or--> produce an alternative great narrative of what european cultures (and natures) have been
}--✕--> *contrasting *traits* (that have been elaborated in the course of european history)


“here is my *treasure*, here is my *heart*, if you deprive us of one of these contrasts, we are no longer humans”

to be sensitive to different original origins (=/= eurocentrism)
[different origins that speak also truthfully]

(Olearius drama:) dramatic encounter between the (early) anthropologist's gaze and the various cultures (and natures) he have discovered
...painful history of the anthropologist's gaze


[*]value: what one is ready to die for / what makes life not worth living if one is deprived of it

european history tied to the elaboration of:
•science as value (--✕--> apodictic truth, social construction, etc.)
•law as value (--✕--> power, rhetoric, etc.)
•politics as value (--✕--> [*]social: the name of what is assembled--associated)
•
•

scientific ties
legal ties
political ties
=/= social associates

so difficult to enunciate something religiously because of *the ease with which it is accounted for by other types of explanation* (especially social explanation)


in apass we need to practice saying: “I don't want to take that or this contrast into account any more” (because you want to do something else for a moment)
--> you return to a project --and--> i have been fighting so that (myself and) you **don't become modernist again** (~ that means you engage in the conflict of values that has characterized modernist history)
(with work on ajayeb) i am engaged in the project of ***disentangling the entire set of values that constitutes my rightful inheritance***

(the question of) “what treasure have we inherited? how can we claim it?” --> it is so dangerous to answer those questions alone, without each other ==> selfish identities and origins
(eurocentrism, or the former ‘others’ answering it for everyon[...]

[...]on**** (of the many different contrasts we have lived by without granting them enough room)


the drab and entirly mythical drama of light overcoming darkness


religious traditio operates by its abilities of two transformation:
1. a radical transformation of the far away into the close and the proximate [#Zolmat] (dead is alive)
2. a positive view of all artificial transformations (=/= tendencyo conserve what it is)

**what happens if religion is allowed to weave its highly specific form of transcendence (salvation?) into the fabric of the other two modes of existence: reproduction and reference?

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

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

look at spec over the spectacular
(in ajayeb)

i can't give you a dialectical conclusion

maybe a mouth-full

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

[Paul Shepard]

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

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

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

[Corbin]

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

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

[...]hat means, it is the act and mode of existing that determine the nature of essence. the act of existing is in effect capable of multitude of degrees of intensification or of degradation.

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

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


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

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

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


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



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

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

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

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


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


death, li[...]

[...]there was no correlation between the ‘type’ and its ‘token,’ there is no whole being created, there is no individuality being created. this general type has its own intellect/sense/reason (sho'ur شعور.) their relationship is of rage and love (ghahr قهر and mohebat محبت,) according to Sohrevardi.
-what question is posed from somewhere (slightly) beyond? a question includes the likeness of its answer (Kohn, 2009)
-the angel of type is all about ‘being in futuro,’ which captures the logic of life's continuity --> “over the horizon” houses this “living future”
-What is the relationship between this angelic world beyond us and the sociocultural worlds we construct?
-“mosol” مثل : the realm of objective “stuff” that exists out there beyond us, on the other.


*Barzakh برزخ =/= anvare pak انوار پاک (pure lights)
Barzakh = seperation, obstacle, pardeh پرده, veil, (shadow? mediation?)
-everything material that can be addressed sensually, an evil negation.
-Barzakh is dark (that is a different kind of Barzakh than what i talked about with Mi? not really, there it is theorized as *shadow* and inter-mediation)
-projections happen in Barzakh




[from MOP with Mi]
We both take interests in morphology of historical forces and intensive thinking under the influence of materiality. To traffic in the tropics of an isthmus between the sensible world and the divine that was brought into our discussion, was proposed in my last letter those marvelous creatures living in the logic of precariousness, those who live in another temporality that is eyewitnessed in distanced pasts.
...
We are here on this site in a landscape of memory, in a progressive user-friendliness and a technology that signals our arrival in an Alam-e Barzakh (عالم برزخ), an ontological intermediate realm of images and forms, the creatures that populate this world have the incorporeality of “images,” much like the cyberspace we are born into and populate.
...
Not to remediate Barzakh (برزخ) but to propose a media theory, sketch it, and archive it for later. And there will be things that have to remain impossible to verify by us and in those records, the general-purpose language of the technologies that we choose to archive ourselves with, on the side of forgetting, the site of externalized memories, will not verify histories of presence tattooed under the ear of the elephant of our story, as you whispered somewhere in the dark.
[...]
Yes, vocal works that informed and influenced Qahveh-Khanehe (قهوه خانه) still can be found in some places of tea or cafe houses in Iran. They are called pardeh-Khani (پرده خوانی), here someone who is a pardeh-Dar پرده‌در (“-Dar” meaning that who tears apart the pardeh پرده, and pardeh meaning screen or veil--the concept of pardeh always conta[...]

[...]gger: sign = cutting edge, Zeichen --Holderlin--> “we're cutting out” =/= (Avital:) schizo knows how to disconnect, how to depart, how to cut the shit

the place where a call can break into a body[=? orificial openings of a subject]

emergency verification: we are still trying to cut into the emergency line (that we are on) after the crashing down of the transcendental signifier


in the (technologically enabled) disappearance of long-distance what happens to the ‘elsewhere’ calling to the schizobody?

how our pretechnological ears were (trained) before the telephone?

the “call” comes from me and from beyond and over me.

Telephonics coils itself around a concept of “being there” supported by the recognition that contact has been broken. Still, the break is never clean, just as contact was never continuous. The entire metaphysics of identity, presence and locality is scrambled, bringing with it a certain historical mutation in the relationship of the “self’ to other, to the irreducible precedence, as Derrida puts it in ‘Memoires,’ of the other. The other calls; you answer. But “you” have not yet been constituted, gathered or pulled together prior to the call.

Wortsalad ---- Opheilia's kind of mouth that shoots poesy, one has the feeling that no one is there.
/ precisely when ophelia is about to become the poet Shakespeare strangles her in water to make place for hamlet's tragic autopoiesis /

it is (generally) very difficult to know “who” is talking --> “whom” is being addressed

endure the agony of the being called (a being-on-call, an answering device)

modeling different styles of irony

(what are we) telehearing (?)


language is the history of index finger (“...even when it is placed on the mouth to silence a speaking. The teacher points, the God and the schizophrenic speak through or to the spiritual forefinger [sababe سبابه, angoshte shahadat انگشت شهادت].”)
-Heidegger traces the route of saying from rumor to the spiritualized digitals. The semiotically invested finger comes to manipulate the alphabetico-numerical ordering of ‘Geschick.’ (Avital)
-The spiritual forefinger presses towards schizophrenic partial systematizing.
-Also, it is the bewitching finger, which makes it rude to point or to press red buttons, for the power of pointing used to be associated with *magical arrests* (thus in Jewish Orthodox marriage ceremonies the wedding ring is said to be placed on this spiritual finger of the woman, to block her potency).
-making the marionette come alive
-history of index finger points to the essential being of language, which is “Saying as Showing.” (Avital reading Heidegger)
-Heidegger shows, “Speaking must have speakers” (not merely in the same way as an effect must have a cause)
(...[...]

[...]/>
Wortsalad ---- Opheilia's kind of mouth that shoots poesy, one has the feeling that no one is there.
/ precisely when ophelia is about to become the poet Shakespeare strangles her in water to make place for hamlet's tragic autopoiesis /

it is (generally) very difficult to know “who” is talking --> “whom” is being addressed

endure the agony of the being called (a being-on-call, an answering device)

modeling different styles of irony

(what are we) telehearing (?)


language is the history of index finger (“...even when it is placed on the mouth to silence a speaking. The teacher points, the God and the schizophrenic speak through or to the spiritual forefinger [sababe سبابه, angoshte shahadat انگشت شهادت].”)
-Heidegger traces the route of saying from rumor to the spiritualized digitals. The semiotically invested finger comes to manipulate the alphabetico-numerical ordering of ‘Geschick.’ (Avital)
-The spiritual forefinger presses towards schizophrenic partial systematizing.
-Also, it is the bewitching finger, which makes it rude to point or to press red buttons, for the power of pointing used to be associated with *magical arrests* (thus in Jewish Orthodox marriage ceremonies the wedding ring is said to be placed on this spiritual finger of the woman, to block her potency).
-making the marionette come alive
-history of index finger points to the essential being of language, which is “Saying as Showing.” (Avital reading Heidegger)
-Heidegger shows, “Speaking must have speakers” (not merely in the same way as an effect must have a cause)
(...what must remain unspoken in the sense that it is beyond the reach of speaking)
...decisive disconnectedness in all language tracings.
schizophrenogenic understanding of language (and of anything)
[this is related to the story of the fox and sound, accidental essencing of the index...]


“We are hypnotized things suffering from positive and from negative hallucinations, that is, we see what is not there and often we do not see what is there. In the first place because what it is to be there has no clarity of being. It is as if we cannot see a thing.” (Avital)
(focus the lense on being)



the mode of awesomeness and dissolvement with awe is the prescriptive utterance in the case of ajayeb, the ‘wonders of...’ translated from “ajayeb-e...” triggering the verb “ta'ajob” تعجب
(using Avital's words) But if we were to remain in this mood, then, despite appearances, we would not be awestruck, or even struck, by the [text]: we would have missed the encounter with it. In fact, our astonishment would mean that we took the entity of the ajayeb for an object, one created by an author [...] admire a product [by God] and be pleased by a cultural achievement.----Gazwini is making[...]

[...]

Ungleiche is a figure

by getting on top of the material, we have not let it speak its word

(not to master or master over the material of ajayeb)
“If we allow ourselves to be greeted by the poem instead of overwhelming it with our knowledge and facility for reformatting poetry according to cultural or philological codes, then we are faced with the enigma from which the poem cannot be wrested by our acquired habits of mastery.” (Avital on Heidegger's Holderlin's Andenken)
***Mastery is not a content but a habit.***
disposition from knowing is required if we are to let the word of ajayeb speak to us (in the form of greeting)
[as Holderlin announces that the “remains” for which poets are responsible.]----> memory (don't let engineers build you archives! (making it about grounding and historicity, instead:) let the poet be responsible for whatever has “remained.”) [this would be Holderlinian advice]
-inappropriable remainder(s)

memory/remember is sojourn
memory and its (peculiar) temporal climate
-how can we not situate remembrance as mourning? (as Holderlin teaches everyone)
remembrance =/=? joyous festivity [----the issue and point in project Persische Abend PARS VIDEO 2014]

the minute you see in a text (@Hoda, Sana, Ali having even) one memory that is clear and guaranteed --> your signals should go on: there is one unrevised (in an original form), no secondary revision, *pure memory* <-- this is a memory that is unnegotiable for them

*on Wind
wind, is a coming that arrives from the future
(compare “going” [staying behind] in Attar, Hafez, and Holderlin) [in San'an nobody is greeting, there is no greet-event. Attar misses: Greeting as pure letting go**]
(Avital on Holderlin:) “[...] in going, comes. Parting is not a mere leave-taking and empty staying behind. Parting is also not a mere going away and disappearing. The poet remains in the rustling wind. to the extent that he goes with its going. [...] Nonetheless. the poet stays with the wind. Accompaniment now shapes the Greeting. As the gusting wind is alternately a coming and a going. so is the Greeting a staying behind that nonetheless flutters away. becoming a going with. [...] The poet's staying behind is crucial. Staying behind is not meant to mark the isolation or even desolation of the poetic act. [...] Neither passive nor active, remaining behind indicates a way of going back, a returning to the source.”
-traveling to the impossible place of the other
-(wind) come and go without touching down or dropping anchor
-the agency, animacy and sentience of the wind is described by ajayeb's sensuous subjects within the wind. one feels enwrapped, enveloped in a sentient being that moves across vast distances, it comes and goes --> the materially textured poetics of description in the ajayeb-e bad باد

[...]

[...]o not a mere going away and disappearing. The poet remains in the rustling wind. to the extent that he goes with its going. [...] Nonetheless. the poet stays with the wind. Accompaniment now shapes the Greeting. As the gusting wind is alternately a coming and a going. so is the Greeting a staying behind that nonetheless flutters away. becoming a going with. [...] The poet's staying behind is crucial. Staying behind is not meant to mark the isolation or even desolation of the poetic act. [...] Neither passive nor active, remaining behind indicates a way of going back, a returning to the source.”
-traveling to the impossible place of the other
-(wind) come and go without touching down or dropping anchor
-the agency, animacy and sentience of the wind is described by ajayeb's sensuous subjects within the wind. one feels enwrapped, enveloped in a sentient being that moves across vast distances, it comes and goes --> the materially textured poetics of description in the ajayeb-e bad باد

the poesy (~ fictional =/= truth, real) (Wahrheit und Dichtung) of ajayeb (are no longer distinguished from each other)

(greeting is the poet/artist's most essential mode of being)

a designed closure or reappropriation that locks the Other into a schema of subjectivity ---- at once promoted and subjected
*(re)fastened to the Greek origin
promoting the ousider to insider (who now holds an Ursprung and origin)

re-appropriation ~=?! an end to alienation {~=?=> the condition of possibility for totalitarianism} [Fynsk]

the illusion (and comfort) of noncastration

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

duty of deconstruction: the practice of non-avoidance
(duty =/= your nature)--> the duty of being unwelcomed

vomiting ~= healing



*after the 18th century (seems) all art (artists) wants to be:
•in the privileged place of nonrepresentational work. trying its self with the sublime, that which disturbs and devastates being
•performative = being + doing ~= becoming what it is

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

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




the image of hybrid being in ajayebnameh, half animal half human, i[...]

[...]t how the excess of meaning is related in actuality to the removal of corporeality in Attar's non-birdness Simurgh (سیمرغ) till the chicken in khoresh-e morgh (خورشت مرغ).

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

[Scott Gilbert]

(all organic beings have been formed on two general laws, according to Darwin:)
(1) unity of type and (2) conditions of existence --> inorganic? fire?
natural selection --> adaptation --> conditions of existence
embryonic homologies --> unity of type
==> “descent with modification” (or decent modifications)
[(embryology =/=) ‘fire’ could transform matters, “change” their class, their type and its unity --> “parvaneh sho!” (پروانه شو) Rumi مولوی wants embryology undermined?]

construct phylogenies
(phylogeny : branching out evolutionarily)


‘Haeckel claimed that Darwin's ideas included the progressive development of species. “Development and progress” was what characterized evolution. The explicit association of evolution with particular political, religious, and racial views became the hallmark of Haeckel's career. Haeckel proposed a causal parallelism between the embryological development and phylogeny. His “Biogenetic Law” that “Ontogeny Recapitulates Phylogeny” was based on the idea that the successive (and to him, progressive) origin of new species was based on the same laws as the successive and progressive origin of new embryonic structures. Just as the earlier stages of human development developed into the later stages, so earlier species evolved into the later ones. Natural selection would eventually get rid of the earlier species. (In the Welträtsel, Haeckel [1899] would also proclaim that the more evolved humans [i.e., the Aryans] would out-compete and eliminate the more primitive races.) To Haeckel, the evolution of the animal kingdom was the same as individual development not only because the laws behind each were the same but also because the entire animal kingdom was an individual. Here, he was harking back to the views of the Naturphilosophen of the previous century. In other words, the development of advanced species was seen to pass through stages represented by adult organisms of more primitive species.’ (The morphogenesis of evolutionary developmental biology)

inter-cellular digestion
•the evolution of new features was based on changes in developmental stages, not in adult astages (--> that's why the developmental stage is so important, because mutations happen --> work with children)

Ontogeny or morphogenesis: organism's developmental lifespan
Phylogeny: evolutionary historical heritable traits

ontogeny ==> phylogeny
“ontogeny does not recapitulate phylogeny: it creates it” (Garstang, 1922; p. 724)


evolution was not so much a branched chain as a ladder

molecular systematics[...]

[...] based on the idea that the successive (and to him, progressive) origin of new species was based on the same laws as the successive and progressive origin of new embryonic structures. Just as the earlier stages of human development developed into the later stages, so earlier species evolved into the later ones. Natural selection would eventually get rid of the earlier species. (In the Welträtsel, Haeckel [1899] would also proclaim that the more evolved humans [i.e., the Aryans] would out-compete and eliminate the more primitive races.) To Haeckel, the evolution of the animal kingdom was the same as individual development not only because the laws behind each were the same but also because the entire animal kingdom was an individual. Here, he was harking back to the views of the Naturphilosophen of the previous century. In other words, the development of advanced species was seen to pass through stages represented by adult organisms of more primitive species.’ (The morphogenesis of evolutionary developmental biology)

inter-cellular digestion
•the evolution of new features was based on changes in developmental stages, not in adult astages (--> that's why the developmental stage is so important, because mutations happen --> work with children)

Ontogeny or morphogenesis: organism's developmental lifespan
Phylogeny: evolutionary historical heritable traits

ontogeny ==> phylogeny
“ontogeny does not recapitulate phylogeny: it creates it” (Garstang, 1922; p. 724)


evolution was not so much a branched chain as a ladder

molecular systematics

evo-devo (evolutionary developmental biology)

each discipline has:
-its own rules of evidence
-its own professors
-its own journals
-its own vocabulary


small genetic changes was not sufficient to generate evolutionary novel structures such as teeth, feathers, cnidocysts or mollusk shells (Goldschmidt, 1940) (--> lizards had birdness in it --> potentiality)

(new species originate as) ***hopeful monsters***
that result from mutations in developmentally important loci (-macromutations)

Goldschmidt: the gene wasn't a locus or an allele. Rather, it was a unit of development

“to convince evolutionists that evolution is not only a statistical genetical problem but also one of the developmental potentialities of organism”

(Waddington 1953 claimed:) ...in conventional studies of evolution, the animal is considered either as genotype (and studied by geneticists) or as phenotype [Erscheingungsbild ] (and is studied by taxonomists)
(Waddington then kaunched into a) critique of the notion of “random mutation,” noting that there are developmental constraints placed on what changes are possible.
•“we think of development as a cybernetic process, involving stablization thr[...]

[...] a materialist understanding of ajayeb demands an interpretive adventure of how, with matter (in Stengersian way), we get sensitivity, life, memory, consciousness, passions and thought... =/= inert or mechanistic notion of matter

which metaphors stage nature as “witty agent and actor”?

speculative commitment --> learn how to relate differently ~-> (help us) name what we are doing in new and useful ways**** (Verran)
the egg from outside it doesn't seem to be doing anything --> to give the egg the power to challenge (our) well-defined categories
-how can we relate to the egg without breaking it? (ontological + ethical) --> *pragmatism*: an art of consequences, an art of paying attention =/= the logic of the omelet justifying cracked eggs


ajayeb is all about the ***staging of nature***
{Latour:} reductionism offer an enormously ‘useful’ handle to allow scientists to insert their instrumentarium, their paradigms and produce a long series of practical effects.
(efficient handles =/= staging of nature)

we must learn to tell trickster stories {a speculative sense that activates possibilities for thinking, feeling, and knowing within coyote nature =/= a closed conception of “reality itself"} OR ELSE we will end up settling for a rather vague version of what physics claim to be reality [~= a generalized (==> irrelevant?) version of a specific form of authoritative knowledge --> that which “simplifies away our world in terms of idealist judgments about what would ultimately matter and what does not” (, Stengers)] ----> (who has ?) the power to explain, (who/what decides what kind is ?) relevant knowledge


[Stengers] (wonder has everything to do with stories,) wonder incites storytelling
1 --> importance of narratives in our knowledge-making practices
2 --> politically robust narratives (that world us differently)


can the ontological be addressed without the ethical?
(feminism's answer is ‘no’) --> a materialism that is immediately ontological, epistemological, and ethical (=/=? Delanda's materialism)

ajayeb (+ my work on it ?) is a pragmatic project to fabricate a different kind of knowledge assemblage (Stengers > Kenney > Sina)
=/= (21st century) logics of capitalism
=/= toxic categories of modernity


i need (to learn) an inviting rhetoric


(Roughgarden)
([focus narrowly on] sexual selection =/=) social selection : “...selection for, and in the context of, the social infrastructure of a species within which offspring are produced and reared”

co-parenting, animal friendships, same-sex sex, non-reproductive sex, and other reproductive social behaviors

*physio-semiotics: physical traits that have social functions, that communicate to other members of the social group

(Darwin s[...]

[...]th ‘other’ (time/place of) styles of composing

(*bestiary is agential world*, that's why it is so interesting when you are available to it as a child. i am drawn to it --> agency bestiary sets to betray the anthropocentric binary: “active human =/= passive nature”)
(how to tell?) faithful and fantastic stories ==> better companion species

*a shift in humanities scholarship
(feminist science studies, the post humanities, the ecological humanities, animal studies, queer theory,) humanities scholars have represented their matters of care with an aesthetic (and therefore political) commitment to narrating stories with an emphasis on the relationality among agencies, forces, phenomena, and entities usually kept separate, in the background, or out of the story altogether (lde a Bellacasa)
--> redistribution of agencies
political stake ==> aesthetic tactics

poet laureates of queer animacies
“malek-o-sho'ara-e atefiate mahsus-e edrakat-e zende” (ملک الشعرا عاطفیات محسوس ادراکات زنده)

(animacy: Usually, animacy has to do with how alive or how sentient a noun is. In general, personal pronouns have the highest animacy, the first-person being the highest among them. Other humans follow them, and animals, plants, natural forces such as winds, concrete things, and abstract things follow in this order; however, according to the spiritual beliefs of the people whose language possesses an animacy hierarchy, deities, spirits, or certain types of animal or plant may be ranked very highly in the hierarchy.)

**animacy stories --> multitude of agencies
(what are the contemporary ajayeb animacy stories?


(neo-Darwinian's) standard evolutionary accounts of encounter between species (in terms of “sexual deception”) ==> individuation, competition, efficiency --> capitalist and military values (, economic tropes)
==> disenchanted “ecologies, populated by blind, reactive automations”

evolutionary stories =/= involutionary stories --> organisms become *involved* with one another's lives

(involution, pich-dar پیچدار, act or an instance of enfolding or entangling, an inward curvature or penetration; a function, transformation, or operator that is equal to its inverse, i.e. which gives the identity when applied to itself.)

“mimetic relations among plants and animals take shape in the thickness of the space between bodies, where affect and sensations are *transduced* through *excitable* tissues” (Myers & Hustak)--> affective ecologies, intimate encounters, articulate orchids


(on ajayeb,) ***creating sticky new attachment sites for thinking (human/nonhuman relations)***
###learning multiple writing tactics:
•thick description
•refiguring
•reading against the grain
•citational poaching (shekar-e [...]

[...]on

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

[Naveeda Khan]

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

is there a Muslim environmental imaginary?

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

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

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

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

[ajayeb (and telegram) is full of] gestures of incorporating repugnant [offensive to the mind] others---that one sees reflections on 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 genera[...]

[...]st)


historical specificity(s) of animal-human relationship



(worst-)translated science

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

[Haraway, Queering the non/human]

‘companion’ [she starts by showing the danger of the term like any other term]

reducing type is among other things at the heart of racism
types: colonised, enslaved, non-citizen, animal, refugee, [etc.], typological female reduced to her reproductive function,

secular semiotics (never nourished us?)

queering: the job of undoing ‘normal’ categories, [sorting operations]

...patterning, consequences, and the possibility of response.
queer, off-category, sf worlding
(what are the SF worldings of ajayeb?--SF as building alternative ontologies. finding absent but possible presents--whether presented as elsewheres or other times. “[...]an elsewhere from which different [...] articulations of naturecultures and alterity could be explored.”)

“The one who would be normal, in a category of his own” --> ends badly

(human scientist's) deadly one-way test: unable to recognize the presence of the trapped one --> (for him) no one is at home in the categorically Other


[Seed Bag]

...the problem of destruction and wounded flourishing--not simply survival--in exile, diaspora, abduction, and transportation--the earthly gift-burden of the descendents of slaves, refugees, immigrants, travelers, and of the indigenous too.

(In the feminist SF mode,) matter is never “mere” medium to the “informing” seed;

Homebody / traveler

...disruptive details of good stories that don't know how to finish

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

[Barad]

[...] remembering is not a replay of a string of moments, but an enlivening and reconfiguring of past and future that is larger than any individual. [...] The past is never finished. It cannot be wrapped up like a package, or a scrapbook, or an acknowledgment; we never leave it and it never leaves us behind.

Barad's mother's question: “what good is there in offering recognition that can't be recognized?”

[...] there is only the ongoing practice of being open and *alive to each(other)* meeting

“How to disrupt patterns of thinking that see the past as finished and the future as not ours or only ours?”



*measurement
** the nature of nature depends on the apparatus that measure it
***--> which measurements are at use in ajayeb?
(what constitutes a measurement for what?)

the strangest idea: that we have access to cultural representations and their content (that we lack toward the things represented) (=/= “agential realist ontology” barad-posthumanist.pdf) [Foucault's “words and things” is the name of the [...]

[...]> •psychoanalytic theories (Freud, Kenneth Burke, Lacan, N. Abraham)
•hermeneutic and phenomenological theories
•structuralist, semiotic, and tropological theories
•Marxist and sociological theories
•reader-response theories
•poststructuralist and deconstructionist theories (Jacques Derrida, Paul de Man)
•feminist theories (Martha Kenney, Haraway, Stengers, Hayward)
•
•

structuralist: that there are typical formal elements or “deep structures” to narratives --> complex performative dimension between the telling of stories and what is told in them

(Paul de Man:) “The paradigm for all texts consists of a figure (or a system of figures) and its deconstruction. But since this model cannot be closed off by a final reading, it engenders, in its turn, a supplementary figural superposition which narrates the unreadability of the prior narration.”

the analytic experience has a narrative character? psychoanalytic dialogue ‘uncovers’ a certain kind of narrative discontinuity maintained in the analysand's efforts
--> meaningful narrative sequences,
and, recaptured memory : a rhetorical product

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

-the dominance of the narrative ‘The Origin’ [Ursprung] when we tell nature story, when we call in nature
-the dominance of the narrative ‘The Zoom’ when we tell nature story, (‘The Reveal’ story)
-




ok, it is 06.03.2017, i need to set up a track of commentary, a monogamous relation with ajayeb
and unload the myth that i am going to do something new:

1st: send super-ego away and cleared out --> no judgment
2nd: 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 [...]

[...] a ‘turn’ (= a cause to move, a difference in position ==> a change in nature) enables creatures to migrate from the margins to the center of theoretical interrogatives

Haraway prefering (the energetic expressive capacity of) ‘with’ over ‘and’
-syntactical problem of ‘and’ raised to the power of n
-she puts the emphasis on with-ness --> to reinvigorate (tajdide niru تجدید نیرو) attention to materiality but also matter's contingent force --> intersectional demands of assemblage
“and...and...and”
trans, speciating technology, the drive for suffixial endpoints


(prepositional operations on suffixiated) assemblages of spacetimematterings


**** terrible violence is directed to the non-existing, the never having existed


‘*’ (the asterisk) is paratactic (faghede ravabet فاقد روابط) (=/= conjunction,) it designates multiplication, it repurposes, displaces, renames, replicates, and intensifies terms, adding yet more texture, increased vitalization
-it is a sensuous node
-making (my points) a composite of affects and percepts --> speciation is always a cultivated response ***

*trap: “means also mouth, or mode of utterance; it is the “O” curve of lips and throat that makes sounds phonic and names the apprehension of becoming bodily. A trap, in weaving, is also a break in the threads, an unraveling, loosening, unwinding that opens up space. When we think of spider webs, trap is a silk net, a sticky mesh that registers sensation. For the spider, its trap is its nearby-ness, its where-ness, its with-ness. [--> lure;] (Hayward & Weinstein)
-how, then, might we hear the phrase “trapped in the wrong body” as less about authenticity (fixity and normativity) than about *textures of spacetime* (prefixial movements)?

[harkate johari حرکت جوهری ~/=? harkate pishvandi حرکت پیشوندی]._/'--> Sadra


(Susan Stryker warns) that transsexuals, in their capacity to be monstrous, arise, like Frankenstein's creature, from the operating tables of their (re)birth as “something more, and something other” than their medical service providers may have intended or imagined
more & other =/= with & of


*gender: sociopoliical taxomomizing ontologically distinct form (entwined) with enfleshed mattering


*animality: sensuous materialities, composites of affects and percepts, specificities but remain thresholds of emergence, individuation that prompt sensuous intra- and interchange ==> provocations

(Weaver, Kelley, Weinstein, Hayward, Kier, Franklin:) animal difference announces a radically singular Other marked by sexual differences

“trans-infused apprehensions and engagements with the expansive world of possibility opened up by non-anthropocentric perspectives.”


trans* +[...]

[...] that opens up space. When we think of spider webs, trap is a silk net, a sticky mesh that registers sensation. For the spider, its trap is its nearby-ness, its where-ness, its with-ness. [--> lure;] (Hayward & Weinstein)
-how, then, might we hear the phrase “trapped in the wrong body” as less about authenticity (fixity and normativity) than about *textures of spacetime* (prefixial movements)?

[harkate johari حرکت جوهری ~/=? harkate pishvandi حرکت پیشوندی]._/'--> Sadra


(Susan Stryker warns) that transsexuals, in their capacity to be monstrous, arise, like Frankenstein's creature, from the operating tables of their (re)birth as “something more, and something other” than their medical service providers may have intended or imagined
more & other =/= with & of


*gender: sociopoliical taxomomizing ontologically distinct form (entwined) with enfleshed mattering


*animality: sensuous materialities, composites of affects and percepts, specificities but remain thresholds of emergence, individuation that prompt sensuous intra- and interchange ==> provocations

(Weaver, Kelley, Weinstein, Hayward, Kier, Franklin:) animal difference announces a radically singular Other marked by sexual differences

“trans-infused apprehensions and engagements with the expansive world of possibility opened up by non-anthropocentric perspectives.”


trans* + animal --> (alternative ways of envisioning) futures of:
•embodiment
•aesthetics
•biopolitics
•climates
•ethics


we have to negotiate the [contaminated concept of] human --(to deal with)--> the persistence of humanism in structures of thought


critical animal studies has(?) the transformative power to interrupt humanism and its sexually differentiated legacy by challenging the boundaries between, and existence of, differentiated, essential kinds.

robust, nondualistic theories of human/animal

Critical Life Studies
•*species panic* (<-- the concept of the homosexual panic defense) {androids: species + trans embodiment}--> **genuine animals** transitivity: “shifting positions on a series of spectrums, where human, animal, and machine bleed into one another” [Huebert]--{"it”: exclusive right of gendered pronouns--"it” ascribed to artificial animals and androids --> the distinction between “genuine” and “inauthentic”; “it” leaves us in a perpetual species panic}
•*animal symbolic* --> origin of the construction of the human located in sexual difference [Nurka]
it seems with ‘human’ one always spring inexorably back to sex --> sexual difference and its origins in the problematic of difference
-individuating difference ==>? prepositional singularities--the potentialities to differ that are not yet stabilized into the categories[...]

[...]s an equipment

*(greeting) rituals ~=perform==> social links* --> assess reliability
--> I am interested in ritual in its mundane sense =/= performance-art ritual {*}--> who are they in the (becoming in) ritual? (--> who is “Evamaria” in her performance-art ritual?) --> which meaning you embody?


the difference between response and reaction (not so clear [as I thought]) #passive reacting beings...
(this difference) structures the way we see “passivity”

(tracing) “objectivity(s)” (in one's own culture's dominant epistemologies) --> “audience” poker-face in art & science (-adviced to be as neutral as possible, to be unavailable, to be no one) [=/= harem --(is about)--> domesticating practices] [--> (in order to query the ways) audience habituating the performer / scientists habituating their animals*], --> scientists are getting it, why the artists and their audience don't get it!? }--(ontological risk)--> ***the performer is a social subject*** : (category changes in everyday life)
•when I am by myself: I am an orangutan, sometimes snake, I am ‘something’
•when I am with others: I turn to human
•when I am “objective”: I am off-category, I am not ‘something’ (-super strange!)
}==> the ‘Other’ [not only the police officer,] always estizah (interpellation استيضاح) you(?)

it is very interesting the way Despret is working (on the field) with Haraway's (intuitive genius) analysis

scientist's will to be ‘no-one’ that would prevent any interaction

(Despret's constructivist and non-relativist translation of ‘the ways animals act are the consequences of the observer's gaze’:) *animal actions are responsible consequences*
[(*)performance: the responsible consequence of a (no less) responsible gaze]

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

Verran, knowledge economy
knowledger always authored
cross-cultural knowledge practices



-physis, “I bring forth”, “I produce”, “I make to grow” (=/= “techne” in Aristotlian sense)
X-physis: a process which sticks out in the direction X --> how this morpheme has come to mean (since mid-15th century) “form” and “nature”? (this is about thinking of making)
“physis” requires the different perspectives of the four causes (aitia):
•material --> source of matter
•efficient --> power/motion
•formal --> containing its form
•final --> end


zoopoiesis --> zoopoetics, explorations of how animals (zoo) shape the making of text, study of ‘the literary animal’

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

Katie King

“flexible knowledges” on the edge of validity ♥ (--> almost invalid*)

fantasy of education
culture wars
intellectual enterpreneurs
upheavals and connectivities of globalization

changing patterns o[...]

[...], modest, and compassionate, are rendered unfit for science by the very qualities that make them the best of women”)
(Haraway, why credible witnessing is still at stake:) “this is the culture within which contingent facts [= the real case about the world, the object world] can be established with all the authority, but none of the considerable problems, of transcendental truth. this self-invisibility is the specifically modern, European, masculine, scientific form of the virtue of modesty. this is the form of modesty that pays off its practitioners in the coin of epistemological and social power. *this kind of modesty is one of the founding virtues of what we call modernity.* [...] and so he is endowed with the remarkable power to establish the facts.”
-“he [the civic man of reason] bears witness”: he is objective, he guarantees the clarity and purity of objects, as contestable representations, or as construced documents in their potent capacity to define the facts =/= queering confidence: enable a more corporal, inflected, and optically dense, if less elegant, kind of witness (to the matters of fact to emerge in the worlds of technoscience) [--> this is why i was trying to enable that kind of “optically dense” and “less elegant” kind of corporeality in our work on Olearius#]
(Haraway + Potter + Shapin + Schaffer:) elaboration on the idea of modest witness in which “modesty” might flip between either two sides:
1- historically masking a masculine solipsism as a preciously unmarked category: modest witness =/= haec vir : God forbid that the experimental way of life have queer foundations
2- (working across partialities) to create “a more adequate, self-critical technoscience committed to situated knowledges”


a nameless sin about which, without describing, he sought counsel

oratory

tension between dedication and prevarication (zaban bazi زبان بازی)

([let's not] being a member of) a “class” of those whose truth-telling was privileged
in certain sorts of people credibility was embodied


ajayeb.net's style of writing =/= a style of writing driven by the needs of readers who are relatively unskilled (in practical divinity, casuistry, or theology, and so on)


*** what kind of classification work, work of historical representation, is necessary now to show over time with greater clarity, in cooperation with more and more communities of practice, that in the best of all possible worlds, at any given moment, the past could be reordered to better reflect multiple constituencies now and then? ***
(Katie King + Bowker + Leigh Star)

[my ajayeb-making is about] partial connections (across time) ==> communities


([my point in work on ajayeb:] we need) the possbility of competing and shifting claims on individuals (=/= self-making individual), rather persons wit[...]

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

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


cheerfulness is the most communicative of emotions (♥ Ahmed)

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


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

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

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


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


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

in situations where feelings are shared or are in common (which is usually the case in the environments that I am involved with,) how do I usually play a role? ==> (re)location of responsibility

self-exclusion

to make Iran or India or Germany happy “in bed”

(@Sina) *what ever there is in the hear and now, it does not mean you do not have to rebel or not get into trouble.

idiosyncratic likes (or dislikes) =/= jouissance

Ahmed reading many narratives of freedom, in which an indifference is “directed” as the apparent gift of freedom (, father becomes indifferent to what her daughter does as long as it makes her happy) --> the unhappy objects of difference

fantasies of proximity (in sense8 TV series) --> if only we could be closer, we would be as one
the happiness of the characters of sense8 is the promise of “the one”

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

how to learn to read the discursive practices of being of ajayeb? the ways each being proposes its own (or another's) changing geometry and topology, their boundary-drawing practices, their differential productions, and how each being makes sense of its world
-(the aut[...]

[...]today”

[*]scale: intra-actively (re)configured in the ongoing intra-active becoming on space-time-mattering

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

Khezr and San'an, the most repeated points of reference in tasavof
like you, Hafez, full of struggle, sensation, love,

our resistance and breakdance

(Mehran Rad:) Hafez preferences on Farsi over Arabic:
Deir دیر / Some'e صومعه
Pir پیر / Sheikh شیخ
Parsa پارسا / Zahed زاهد
Parishan پریشان / Tafraghe تفرقه


moshtaghe bandegi مشتاق بندگی
(~? the advanced level of) ‘wannabe slave’

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

the dangerous suffixial worlders, prehensile adjective-builder, natural-inhabitant-makers of “-ian” or “-i” or “-isch” to the name of a nation/country ==> Iranian, Afgani, etc. --> makes subjects
in the case of the podcast https://soundcloud.com/norient/afghanistan-sucht-seine-musikalische-identitat-podcast listen to the way the story of the Afgani music is told by norient (“music in the globe”, “multi-modally”) --> articulation of western human rights & disarticulation of other ecology of stories
=/= Charles Amirkhanian radio programm Ode to Gravity

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

the protector of spiders who dies by the bite of a spider
-susceptible bodies entagled in networks of care, life and death, that are not always harmonious to popular narratives of nonviolence


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

ajayeb: mythoepic literature in translation from a Middle Persian corpus
-when i say ‘Middle Persian corpus’ what i actually mean is a shared world of ritual, religion, and mythology between Iranian, Urdu, Turkish, Zoroastrianism in Iran and Vedic Hinduism in India, Indo-European inheritance in ancient Iranian culture, South-Southeast Asian literatures, translations and transcreations (and transliteration) of stories (prose, poetry, drama, epic, jokes, parables, figures [that are not always part of the canon], the irreverent بى ادب, ) in Indian and Southeast Asian contexts,

my project is about learning the ‘how’ of cultivating the ability to fruitfully approach texts from different cultures and pasts
-(to study) the radical poetic force of the Persian texts--in ajayeb
-to become enhanced and enchanted in skills of reading wider ranges of linguistic registers
-to open up an approach to a dauntingly complex region of islamicated thought (not the ideological enterprise of “Islam”, which is usually badly politicized in the historical memory of the West. we could get interested in the economics of corruption and technologies of rule, the evolution of government bureaucracies and classificatory schemes, anti-colonial critique,)

ajayeb is on the side of counter-classical traditions of standard Muslem-ness, and its less eli[...]

[...]t of the canon], the irreverent بى ادب, ) in Indian and Southeast Asian contexts,

my project is about learning the ‘how’ of cultivating the ability to fruitfully approach texts from different cultures and pasts
-(to study) the radical poetic force of the Persian texts--in ajayeb
-to become enhanced and enchanted in skills of reading wider ranges of linguistic registers
-to open up an approach to a dauntingly complex region of islamicated thought (not the ideological enterprise of “Islam”, which is usually badly politicized in the historical memory of the West. we could get interested in the economics of corruption and technologies of rule, the evolution of government bureaucracies and classificatory schemes, anti-colonial critique,)

ajayeb is on the side of counter-classical traditions of standard Muslem-ness, and its less elite histories and cultural forms,

(intellectual identity:)
cross-dresser of the order
autodidact odds
sufis, merchants, nomads, poets, pilgrims, smugglers, laborers,
religious identity, religious knowledge, religious violence,

medieval persian mysticism:
•oral, temporal nature of speech
•speaking I to the unknown and unknowable Other
•the discourse of love
•apophatic discourse -->? politically subversive
•linguistic fragmentation, edges of meaning
•


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

dense and textured stories

(generativity is fueled by) densely felt textures

worlding of the place:
•the material, sensory labor of attending to an emergent and enduring hum
•the force of things amassed of phantom limbs
•actual residue of people “making something of things”

direct materiality of people's shared sense = attending to what is happening

a racist violence in the dark
a space of condensed displacement

watching things arrive in the company of others

*nameable clarities:
•family
•friendship
•love
•collapse
•laughing
•telling stories
•violence
•place
•
--> all atmospherics*** : forms of attending to what's happening, sensing out, accreting attachments and detachments, differences and indifferences, losses and proliferating possibilities. [Stewart]

(Stewart's) curious pause to wonder *what analytic objects matter* in the singularity of a situation and what forms of writing and thinking might approach them****
-experimenting with forms of theory and writing that are responsive to the moving objects they are trying to trace or highlight or escape, or whatever --> #number of legs in ajayeb {
•trying to describe what is happening in little animal moments, scenes
•(the writers of ajayeb trying to) explore the intensity and plasti[...]

[...]f history there are events that are storied or otherwise pulled into play” (Stewart)

Stewart on salem witch trials
the accusations spiraled through families, catching people up like magnetic strips
“wicked little sorceries” -->{jumpy moments that suddenly lay the charge of a half-known intensity onto ordinary people and roads, regionality becomes a wicked little sorcery. a vortex that pulls possible forms into life into a moment's alignment}, {the adjective ‘wicked’ marking *excess* of all kinds}
astrology
fortune-telling
*an attunement to specters*
-a farmer admitted getting into ‘the snare of the devil’ because he had a large family and ‘the world went hard with him.’


robustness in cold weather


[title]
making of edges and scenes in ajayeb

character or texture of an edge

(ajayeb is made of elements that were) a thing sensed with certainty (yet made up of a shifting, edgy composite)
[a sentient shadow called jinn, God, darkness of a pit, a cycle, etc.]
--or--> made scenic *as a site of a world's potential* (= ajayeb)
--the scene of a thing's demise

an edgy irruptive event

rules and edges are OK when separate, but together, a bad combination

(Karin + Sina + Hanno) we were humans together

--we adjust ourselves to the done deal that things happen--

(we find ourselve being) “from here” in a world made intimate through forgiveness, denial, detachment flowing in after a surge of something bad--a close call [Stewart]


*what are ajayeb's turns (and turn backs) to the inarticulate real?


hallucinogenically down-to-earth (Aela)


what are ajayeb's state of emergent expressivity [today]? (that tries to guess and describe ‘what is happening’) **** things that happen are incitements to form ****
--> intensities become expressive --> an خونسرد impassive corporeality --> intensities pass from body to body --{
•human bodies
•animal bodies
•machine bodies
•bodies of thought
•ecosystems
•visceralities and noumena [a thing in itself, as distinguished from a phenomenon] spread out across a vast atmospheric field

sediments of ajayeb:
•obvious
•much remarked
•cryptic --> favored
•situationally precise

how ajayeb is an improvisatory conceptuality?
does ajayeb-writing takes place in singularity? (because every worlding is singular and precise ==> the pleasure of its recognition)

#my project in apass has been a practice of writing that is an experiment in attuning to ajayeb's tune

ajayeb reports of:
•affect that has become native***, attaching to bodies and socialities, to an ethos***

with ajayeb [...]

[...] 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: modern name for Spirit)

integration =/= *interspecific meta[...]

[...] tangible --> literal --> experimental

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

conceptualize the intensities of form and force
affect studies has made me feel less alone because before it

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

There are [always] other epic and epochal forces in our midst.

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

evil eye --> دیو چشم زخم --> غش --> اغشی

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

باغ plethora of old and new humanities, selves - with Sardar: There are plants that provide various colors of foliage, or hedges and borders, or climb up fences, or play architectural roles (=/= presumption that we must have a identity & supposition that we discover our identity & the Socratic “know thyself” as a fundamental human urge) we exist with multiple identities invoked differently in different context. subscribed to an imagined “heritage” ready to kill and be killed to save some “essence” (=/= San'an)
sake of the difference, scum and finest of men
(for example “black”: to be confused: once excluded, now technically empowered, a dominant group in the rainbow, but still practically marginalised by the history that created and continues to operate practical exclusion.)
@Iranians: how much of the Other is actually located within me?
“a perfectly permissible aspiration” --into--> “an instrument of war” (Maalouf)
British identity is based on an assumption of authority that makes the world a familiar place, a proper theatre in which to continue being British. #Olearius
exclude the (unsavoury) foreigners <==> romanticised history and frozen tradition
*history as a deliberate human creation ==> acknowledgement of a common past ==> (a difference called) identity [= “our” similarity against “their” difference,] (submerging, barbarising and differentiating itself from another identity) [for example ancient Greece + Rome + Christianity = Europe] ==> monolith ==> conflict and death
•my (jub جوب) gutter photos =/= Tehran's Americanization of the high street.
•my photos of Rima =/= her selfie's merchandised model of individualism
a deep desire for association
various and diverse traditions ==> identity: “the means to synthesise similarity through difference and to see difference as discrete means of expressing basic similarity” (Sardar)
“balance of similarities and differences as a way of locating what it is that makes life worth living and what connects us with the rest of the changing world”
*...continuation of the Enlightenment project of progress through instrumental science. One source of Truth, and one Civilization, continues in its trajectory
garden =/= {North America's arrogance in cosmological proportion as worlded in Hollywood, and science seeing itself as the only manifestation of reality, The Platonic idea that truth is same for everyone}

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

[...]

[...]ration” --into--> “an instrument of war” (Maalouf)
British identity is based on an assumption of authority that makes the world a familiar place, a proper theatre in which to continue being British. #Olearius
exclude the (unsavoury) foreigners <==> romanticised history and frozen tradition
*history as a deliberate human creation ==> acknowledgement of a common past ==> (a difference called) identity [= “our” similarity against “their” difference,] (submerging, barbarising and differentiating itself from another identity) [for example ancient Greece + Rome + Christianity = Europe] ==> monolith ==> conflict and death
•my (jub جوب) gutter photos =/= Tehran's Americanization of the high street.
•my photos of Rima =/= her selfie's merchandised model of individualism
a deep desire for association
various and diverse traditions ==> identity: “the means to synthesise similarity through difference and to see difference as discrete means of expressing basic similarity” (Sardar)
“balance of similarities and differences as a way of locating what it is that makes life worth living and what connects us with the rest of the changing world”
*...continuation of the Enlightenment project of progress through instrumental science. One source of Truth, and one Civilization, continues in its trajectory
garden =/= {North America's arrogance in cosmological proportion as worlded in Hollywood, and science seeing itself as the only manifestation of reality, The Platonic idea that truth is same for everyone}

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

[body politics]

Greeks --> body politics --> elaborated images for human society ==> citizen, city

(Haraway on) the junction of natural forces and economic progress in the formative years of capitalist industrialism

(Haraway's emphasize and telling stories about the) union of the political and the physiological

ancient and modern justifications --> differences (seen as natural, given, inescapable ==>) as *moral*

the ‘content’ as well as the soicla function of science --> renderd utopian: (that means) we leave this central, legitimating body of skill and knowledge to undermine our efforts
[we must fight with all our power against utopian(~= dystopian) stories of science ~-> accepting that there are natural objects (bodies) separate from social relations] --> (we must refuse) the damaging distinction between pure and applied science & double ideology of firm scientific objectivity and mere personal subjectivity

we have granted science the role of a *fetish*: an object human beings make only to forget their role in creating it

...agreeing that “nature” is our enemy and that we must control our “natural” bodies (by techniques given us by biomedical science) at all costs to enter the hallowed kingdom of the cultu[...]

[...]y and rekindling


to describe description
a work of advocacy
to go description-hunting in ajayeb
evocation of sense perception (--> a technique that Adventure Times TV series uses)

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

Foucault [_bestiary of the imagination]
...precisely because it puts them into categories of their own, the Chinese encyclopedia localizes their [fantastic entities, fabulous animals, polymorphous and demoniacal faces, creatures breathing fire,,] powers of contagion

encyclopedia ==> quality of monstrosity does not affect any real body (=/= lurk)

animals in the non-place of language, meeting in the immaterial sound of the voice pronouncing their enumeration

“Absurdity destroys the ‘and’ of the enumeration by making impossible the ‘in’ where the things enumerated would be divided up.”

the ‘operating table’
a table --> a tabula, “that enables thought to operate upon the entities of our world, to put them in order, to divide them into classes, to group them according to names that designate their similarities and their differences--the table upon which, since the beginning of time, language has intersected space.” (Foucault, The Order of Things)

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

*questionable interpretations

#attention
([art/]aesthetics of noticing)--> appreciation of multispecies landscape, making living ecologies

which sectors/fields of art require artist to go out and notice things?
(engage with which) details of the world --> breaking common sense

our mamalian bias:
•predetermined body shape and size
•run toward death (pre-programmed death =/= history) ==> makes us think in terms of set-life courses
}==> allow us to imagine a standard individual outside of history

(Tsing's) history: overlapping tracks and traces and many trajectories of world-making, human and not human

irreversible time ==> indeterminacy (of history) --> new alliances --> the ability of assemblages to produce historical changes in our common world

what needs to be stated
what needs to be produced

context-dependent --?--> the way things are

architecture of podium <--✕--> labor-process of the actual speaker
how talks are *actually* produced
in your material practices
hybrid in digital manual tactile operations of speaking

noticing ants, spiders, little traps, species cohabiting, mutual coproduction of economics, ecology, labor-studies, house-hold studies, ajayeb-studies, and understanding of the orders of the natural and human world

(Gordon allowing) *algorithms to become stories*

(the technological enablement of some) *disciplines of attention*

“we are al lichen”: w[...]

[...]f the set of living beings ~= *die or be part of the jury*
monstrosity: the rule
originality: provisional ordinariness


finalism --Darwin--> selection
***both Lamarck and Darwin denounce finalism and celebrate mechanism
(both, [complementary] biologists to whom) life appears as a datum which they seek to describe without being too concerned about accounting for it analytically [--> not accouting for the analyticallity of their objects?]
Lamarck --> (thinks of life in terms of) *duration*
Darwin --> (thinks of life in terms of) *interdependence*

Darwin's biogeographical environment =/=? Lamarck's environment


Humboldt (and Ritter) --> (19th century) geography: a science conscious of its method and its dignity
(naturalist traveler -->) *Humboldt's “Kosmos” [~ synthesis of knowledge, not aiming to be encyclopedic, but strives ***to arrive at an intuition of the universe***] combining:
•(“oikoumene” tradition of Greek geography:) *the science of the entire human world* [--> ajayeb]
•(“mathematical geography” founded by Eratosthenes, Hipparchus, Ptolemy:) *the science of coordination of human space in relation with the celectial configuration and movements* [--> Olearius]
}==> Earth [considered as a whole]: (stable support for the) *فراز و نشيب vicissitude of history* --> ‘terrestrial space + its configurations’ : object of geographical, geological, sociological, biological knowledge
(Humboldt) applied a whole system of barometric, thermometric in his investigation. *division of plants* according to different climates ==> “botanical geography” & “zoological geography”

history of the Weltanschauung

*****how Humboldt (and Ritter, [even Simondon does that too]) apply the *category of totality* to their object --> the relations between historical man and the environment ==> *determination of historical relationships*

the relations between the geographical environment and man ==> a spirit
(-->) *doing history*: reading a map, understanding by map the representation of a set of metrical, geodesic, geological, climatological, and descriptive biogeographical data


Loeb + Watson (phototropism in animals):
every movement of the organism in the environment = a movement into which the environment forces the organism ==> **animal = reflex** <-->{Darwinism + Cartesianism ==> behaviorist psychology*}
(Watson:) [*]psychology: program of the analytical investigation of the ‘stimulus-response couple'[= conditions of the living being's adaptation to the environment through the experimental production of relations between stimulation and response] (<-- one of physical determinism) ==> consciousness nullified as illusory
(the living being's situation:) “its being = a conditioning” (--> as artists we still have to deal with this idea or[...]

[...] /> •“the meaning of an organism is its being” (Goldstein)
•“the living being's acquisition of its form” (Mendel)
•“the environment is not an agent of formation strictly speaking, but rather of realization” (Brachet)
•

(Soviet) ambition of complete domination of nature and limit the possibilities of an intentional alteration of living species


*which stories of life and why emphasize the separation of the organism from the environment (and make this separation intuitive and ready-to-hand)? [--> ajayeb]
(Lamarck focused on the point where) life coincides with its own meaning, where through sensibility the living being is positively or negatively *situated absolutly in existence* --> ***the indivisible totality of organism and environment*** [<-- Barad has to say a lot about that]

for Lamarck:
“circumstances” and “ambience” spherical, centered arrangement
astrological conceptions ==> “influence” and “influencing circumstances”


(in 18th and start of 19th century:) geographical + astronomical + astrological ==> [*]climate: the changing aspect of the sky + the influence exerted by the sky on the Earth
--> ajayeb-e climate
--> ajayeb-e moon
--> Olearius's anthropogeographical mechanics (<== Newton's celectial mechanics)
[*]geography: (for the Greeks) the projection of the sky on the Earth --establishing--> a correspondence of sky and Earth:
•topographical correspondence --> geometry + cosmography
•hierarchical correspondence --> physics + astrology

(philosophy of the) stoics ==> (Greek) geology ***
[رواقی‌ stoic: deterministic understanding of a universe (overseen by a god and governed by reason), integrity of character (--> walking erect), psychological independence from society, self-control and detachment, indifference to pleasure or pain ==> “clear thinker"]

}---> ***theory of universal sympathy*** [~/=? ajayeb] : vitalist intuition of universal determinism ==> geographical theory of environments (= milieu): biocentric conception of the cosmos (crossed over the Middle Ages to bloom in the Renaissance)


the idea of the cosmos:
(with Copernicus and Kepler:) Earth of living beings and man : the privileged center of reference of the ancient world
**(with Galielo and Descartes -->) two theories:
•a centered qualitative space in which the mi-lieu is a center
•a decentered homogeneous space in which the mi-lieu is an intermediary field

need for expansionist security + requirements of scientific knowledge
Pascal --> we drift over a vast mileu ["we are floating in a medium of vast extent"]

he needs a place to contain him
he needs time to exist --> *durer*

(Pascal's) image of the world as a *finite totality* --> a permanent myth of origina[...]

[...]

dissociation (in spirit possession) ==> (allows other individuals to witness) the loss of consciousness ==> memory traces of history become legible

(change the focus in trauma studies, a reorientation of perspective:)
missed encounter (~ wound) --to--> poorly anticipated encounter (~ accident)

(Caruth's argument:) **[*]trauma: a discourse that opens up ethical possibilities with its demand for a recognition of the need for historicization (of the relationship between destruction and survival)**

****(Morris as an anthropologist call for analysis of the accidental -->) to better comprehend *how history exceeds individual intentions* + how particular conceptions of history may enable more consequential action on the part of historical agents****
==> (to move from) affective symptoms of an overwhelming experience [@Hoda] --to--> the question of effectivity beyond representation
--> to construe an ethical relation to history--in terms of open relation to futurity [=/= an (impossible) mastery of the past]

every artist researcher should investigate:
•how anxiety is informing you
•how trauma is informing you

the question of the political understood as: (@Femke, OSP)
•the question of contingent factors
•the question of unexpected exposures
•the question of (relatively) unconscious processes
(and not of control)

neoliberal economic logics --> image of massness (=/= consciousness of one's collective interests) ==> condition the possibility of social action (movements characterized by a schema in which exposure to events leads to politicization) <-- an older genre of politicization narrative [~ individuals describe their encounter with social injustice, extreme poverty, or excessive violence and then recount a growing consciousness of the structures that produced them, #Robin Hood]

inadvertent and even accidental convergences ==?==> political movements in Southeast Asia (throughout the late 1980s and 1990s) --> (students who participated in antigovernment protests in Rangoon/Yangon in the late 1980) described their entry into the political sphere (less exposed to the object of social injustice, not in terms of an originally shared project, not a shared analysis, but rather) as the result of a situational convergence (from which an ideological project had yet to be fabricated)

(to understand) your relationship to the political as *subjection to force* (and hence) ~=> *the violation of subjectivity* (=/= acceding to a fuller subjectivity)

they were just there (summoned to events the nature of which they did not know in advance) --> *ephemeral mobilization*:
•by anonymous calls (precipitated objectless gatherings by cell phone messaging, an anonymous call of an ideologically vacant sort)
•ephemeral rumors
•without ideologic[...]

[...]s real violence (that takes its shape under conditions of largely racialized economic inequality)

[i have been working and listening to that which] call our attention to ***other spaces, identities, and structures of obligation*** (=/= defensive strategies)

cell phones
•technological mediums of absent voices
•lighting up, buzzing, or ringing
•ciphers of a profane immanence
•fetishes in which are concealed the histories of mining and labor elsewhere
•promise contact with elsewhere + obstacles to the desire for full presence and the performative power of words ==> frustrated desire

a public whose membership cannot be known in advance--even when exclusionary limits are constitutive of its domain --> [*]public sphere: social formations enabled by technomedia phenomena (=/= spaces of rational deliberation and consensus making--as in liberal political theory, public sphere characterized by deliberative processes)
*scenes of overhearing* --> public speaking makes that overhearing its goal

“migrant pirates of deindustrialization” (speak only to threaten) --> liberal opposition between language and violence ~~--> the rhetorical grace appropriate to leadership (inauguration speech of Obama, his charisma emanated from his identification with a righteous struggle --> *his being more than himself* [<-- young artist selflessness syndrome in aspiration with the right politcal cause])
zamazamas’ illiteracy, not eligible for a public sphere that depends on literacy. for without literacy, they cannot submit to the law. *defined in its essence by legality* (sustained by a desired opposition between language and violence)

a signature (sign your own name): a form of writing recognizable across all (mainly romanized) languages and is the ideal condition of possibility of recognition from within its constitutional order

mimic the address of someone wit charisma (~= authority)


(Morris on) mediaticity of speech (and not merely of media technologies)

Morris reading of a scene (of quotidian exchange) in HIV/AIDS NGO office: a metonym and a metaphor for a kind of South African public sphere that aspires to inclusiveness but is terrorized by its incapacity to know what that opens it up to
•arms itself against potentially aggressive others
•narratives of violence work *to reinforce the sense of necessity* (for a general securitization)
•work in the mode of a **negative meritocracy** (= those who would violate the rights of others are to be excluded, but no others --but--> how to know in advance who has perpetrated or intends to perpetrate such a violation?)

...in the shadow of communicational technology's fashion industry
...bountiful banality of the technologies and artifacts of mass reproducibility

[...] --> lithography --(superseded by[...]

[...]ensus making--as in liberal political theory, public sphere characterized by deliberative processes)
*scenes of overhearing* --> public speaking makes that overhearing its goal

“migrant pirates of deindustrialization” (speak only to threaten) --> liberal opposition between language and violence ~~--> the rhetorical grace appropriate to leadership (inauguration speech of Obama, his charisma emanated from his identification with a righteous struggle --> *his being more than himself* [<-- young artist selflessness syndrome in aspiration with the right politcal cause])
zamazamas’ illiteracy, not eligible for a public sphere that depends on literacy. for without literacy, they cannot submit to the law. *defined in its essence by legality* (sustained by a desired opposition between language and violence)

a signature (sign your own name): a form of writing recognizable across all (mainly romanized) languages and is the ideal condition of possibility of recognition from within its constitutional order

mimic the address of someone wit charisma (~= authority)


(Morris on) mediaticity of speech (and not merely of media technologies)

Morris reading of a scene (of quotidian exchange) in HIV/AIDS NGO office: a metonym and a metaphor for a kind of South African public sphere that aspires to inclusiveness but is terrorized by its incapacity to know what that opens it up to
•arms itself against potentially aggressive others
•narratives of violence work *to reinforce the sense of necessity* (for a general securitization)
•work in the mode of a **negative meritocracy** (= those who would violate the rights of others are to be excluded, but no others --but--> how to know in advance who has perpetrated or intends to perpetrate such a violation?)

...in the shadow of communicational technology's fashion industry
...bountiful banality of the technologies and artifacts of mass reproducibility

[...] --> lithography --(superseded by)--> photography --(gives way to)--> cinema --(transformed by)--> sound technology --(displaced by)--> integrated and multiplatform digital media --> [...]
(teleological fantasy:) ontologized in epochal schema (these sequences become something more and different) --> analog media are said to be displaced by digital media ==> logic of representation gives way to that of information
=/= (Morris questioning) the conflation of media with mediation, which is itself symptomatic of both a technological determinism and an effort to ontologize technology --> a crises of mediation (not media): the communicative aspiration and the presumptive unity of medium and message in language are brought to their limit (--> media technologies play a role in this drama, but they do not explain it. @OSP & Femke)

-women's understanding of improper English of Zuma's speech: a communication[...]

[...]f necessity* (for a general securitization)
•work in the mode of a **negative meritocracy** (= those who would violate the rights of others are to be excluded, but no others --but--> how to know in advance who has perpetrated or intends to perpetrate such a violation?)

...in the shadow of communicational technology's fashion industry
...bountiful banality of the technologies and artifacts of mass reproducibility

[...] --> lithography --(superseded by)--> photography --(gives way to)--> cinema --(transformed by)--> sound technology --(displaced by)--> integrated and multiplatform digital media --> [...]
(teleological fantasy:) ontologized in epochal schema (these sequences become something more and different) --> analog media are said to be displaced by digital media ==> logic of representation gives way to that of information
=/= (Morris questioning) the conflation of media with mediation, which is itself symptomatic of both a technological determinism and an effort to ontologize technology --> a crises of mediation (not media): the communicative aspiration and the presumptive unity of medium and message in language are brought to their limit (--> media technologies play a role in this drama, but they do not explain it. @OSP & Femke)

-women's understanding of improper English of Zuma's speech: a communicational fail that (from their perspective) is associated with illegality, corruption, and violence

(not to embrace) the kind of logocentric historiography that imagines literacy to constitute a secondary mediation of a primal and autoaffective orality

witches: *technicians of a speech* in which the identity between word and world reaches its maximal extent, when the mere utterance of a spell (even when that utterance is nonverbal) is thought to cause things to happen

zamazama's literacy: the means for communication across difference ==> the mastery of mediation and thus its effacement (=/= signify the secondary mediation of a primary orality)

...a society that is being reconstituted around a commitment to constitutional multilingualism and democratic proceduralism

rituals of governmentality
delay and deferral

fantasy of immediacy -->
•messianic movements
•direct-action politics
•various kinds of violence
•
}==> language
•hollowed out of ambiguity
•pried away from subjectivity
•instrumentalized in slogans and catchphrases (from obsolescent ideological programs)

*violent drive to immediacy* (~= direct-action politics)

(more than) the leakage of affect into a ritually rationalist space

transmission and identification needs and secures the appearance of their exteriority

slogan --> traverse the gap between word and deed, convert the difficult tasks of education an[...]

[...]ceived threats)
*amplify =/= extinguish (the tensions, agitations, dissident potentiality of large-scale hazards)
*coalescing of underrecognized disturbances =/= compensation
*beginning of a confrontation =/= resolution

foil of human triumph: “transforming the worst into the best” <-- not possible anymore
...~->? potentiality of living otherwise (---> go to Tsing's contaminated diversity, Chen's queer toxicity)


...in these spaces where *enduring and knowing* are coterminous, the feeling of a living dead seeped into the margins of life for those with even minimal symptoms


(chemical phenomenology)
molecular cohabitants who physically hold our world together also encourage our unravelling*** [Shapiro] becoming a pupil of the air [Sloterdijk] is to attune to the aerostolized material culture and more-than-human semiotics [Kohn] within which one is immersed
***


chemical sublime (does not merely refigure a form of sublime in philosophical discourse but) poses an alternative **schema of eventfulness** (or call to action)

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

[title]
kulturgeist

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

Zizek - Organs without Bodies. Deleuze and Consequences

(i am still at the title:) in your efforts to make ‘body without organ’ (the emergent, non-hierarchical, inclusive, flexible, smart, liquid good object) you might end up creating ‘organ without body’ (monstrous, hierarchical, authoritative, soulless, archaic bad object)

functional specificity of organs =/= to release the decoded and deterritorialized flows of [*]desire: a process of production without reference to any exterior agency (--although--> ‘fascism = desire’)]

an example of body without organ is the ‘ocean’ for Marialena
(for Marialena) ocean [~=? fluid women] (an unstratificated, non-coded flow, sex organs sprout everywhere, no organ is constant as regards either function or position) =/= (male fantasies of) armored body

(Deleuze and Guattari suggest) dismantling of the organism (~ molar organic body) ==>
•hypochondriac body (suffering from imaginary symptoms)
•paranoid body
•schizo body
•drugged body
•masochist body <-- my favourite
•
}--> these are all about the body from the point of view of its *potential* [=/=? method]
}--> we are at (an anthropological / psychoanalytic discourse of) excess and transgression --Artaud-->{ organs: functional articulations forced on the body }==> separation, determination, representation

body without organ =/= body image http://ajayeb.net/?q=body+image

-what feminist theory has to say about that? --Irigaray--> is not the body without organs women's own historical condition?
...the machinic, the inorganic, as well as t[...]