[...]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, “Th[...]

[...]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?
[...]

[...]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 [...]

[...]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 s[...]

[...]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 thro[...]

[...] 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 metam[...]

[...]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 cultur[...]

[...]park or decide when and in which speed to move on, including complete autonomy on the direction and velocity of movement, accompanying the North-American notion of freedom and relation to destiny. in Iran the movement is also based on personal cars but everyone is stuck in traffic, so there is a freedom of choice implied and is initially available but then on the plain of possibilities there are all sorts of technologically situated block-roads that traffic in and hinder motility. this is also a condition of Tarof. “shoma befarmayid!” (after you!)

*Tarof might be as well a mode of resistance in order not to enter the economy of the other (--> at the mercy of the other), when they say “it's on me.”


•رودربایستی <--> ? a [در رودربایستی گیر کردن] (a --?--> حیا)


shah: one who sits while others stand --> tarof as king's behavior (tarof is adab-e salatin?) ~~--> tasavof's tarof: takalof (=/= javan-mardi: ‘self = guest’)
Khhv0M9n5_g

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

every call to speak involves some violation and over-joy, putting oneself in a persecutory way on the line, what Sa'di calls in “Dar Favaede Khamushi” in 4th chapter of his Golestan ‘on the disadvantages of speaking’ or “On the Advantages of Silence” (Written in 1258 CE)



literate or obliterate



infinitely less violent --> that there is never absolutely nonviolent, a value infinitely small but never zero; infinidecimals
degree of violence = 1/x {while “true”: x+1}


(Augustine:)
(Because of the arbitrariness of being:) “to love" = "I want you to be”
[we need to be witnessed:]
because “we have not made ourselves,” we “stand in need of confirmation. We are strangers; we stand in need of being welcomed”

*strangers and exchangers (sarraf)


this is an artistic concern with foreign-policy


[Arendt:] (in 20th century) shifts in the terms in which we locate the ethics and values of responsibility
citizen --> refugee
[demand for clear ethical responsiveness]
*citizen: an entity assumed to occupy the secured interior zones of polity (who generates the affect and discourse of care, concern, responsibility, and rights;)
*refugee: foreign and shifting body with no home base--has become the exemplary locus for any possible cosmopolitan ethics

you feel like a foreign body until you finally get a job, love, being greeted,
(you may remain foreign until the other claims your body: the police, the lover, the employer, some microorganism that make you sick, and so on.)


(Nietzsche's view of) the friend as the future***
Holderlin asking “Wo aber sind die Freunde?” (a central complaint of ethical proportions and political consequence), (that they have not come to the pl[...]

[...]s live.” (Sina)

old world's arboreal simians, monkeys

Anthropos

cultures of Pleistocene
-Pleistocene was the time of glaciation and ice. Much of the world's temperate zones were alternately covered by glaciers during cool periods and uncovered during the warmer interglacial periods when the glaciers retreated. it is when the evolution and expansion of Homo sapiens and by the close of the Pleistocene, humans had spread through most of the world.

Agonic / Hedonic --> my Köln group, agonistic doctrine challenges that mode of personality

ontogenesis---extended in human (the specialized and scheduled development of physical and psychological traits that appear, disappear, or stagnate during the life cycle of the individual.) --> Neoteny (a “state of newness"--a retardation of certain parts of the maturing process.) preprograms life stages, so that our becoming is a lifelong process.
-developement of the self in terms of harmonious relations to other species and nunhumans.
-ontogenetic agenda --- (The agenda is a given; the support depends on a social readiness to nurture, itself a product of successful ontogeny of an older generation.)
-many myths correspond to the ontogenesis. in Ontogeny, timing is everything---narrative.
-aspect of the ontogenetic self---(the modern world has lost the ways to guide the) new person emerging at each stage
[from kinfolk complexity and elderhood to medically sustained old age] -- i myself have turned to old folk to do storytelling, as necessity(!?)

one emerging in Pleistocene, is about perceiving one's place in the scheme of things (and not sending people down the pit into darknesses)

WE NOT ONLY LOOKED ‘AT’ ANIMALS, WE ALSO LOOKED ‘INSIDE’ THEM, realizing that they were more kin than indicated by our exteriors. (it wasn't Aristotle first who was performing such procedures)

attaching sounds to things/animals/species when they were not visible
(“Never ignore a sound!”)

inheritance (DNA, etc.) calls upon human society and imagination to invent its exact expressions.

human species’ “theme” is Paleolithic

(those who are “better” live in a natural environment and a cultural system that are closer to) meeting the “expectations” of the genes

Children at age six are typically anthropomorphic

trees structure space

**imagining the possibilities of something else being in there.
(how we were doing it? before fire)

“A meditative stillness that is good for the human soul, suggests poet Gary Snyder, was invented by motionless hunters. That moment of silent reverence comes also at the final death stroke when one succumbs to the cycle of life.” (Shepard)
[from predation to hunting (there is a huge epistemological shift) (matter of representation and in[...]

[...]ceiving and conveying fiery celestial influences on earth providing health and wellbeing fir living creatures

Telesion (1509-1588)
soul and spirit identified with each other as a very subtle material substance pervading all bodies and making them capable of sensing and reacting to rach other with pleasure or pain
*(man’s) immortal soul did not play any role in determining natural phenomena*

innate heat of living bodies

wind: humid vapours flowing through the air
thinness of wind vapours


16th century
expiration and inspiration of the lungs
Holy Spirit is expressed in the nature of winds
interest in wind and weather was kindled by reports reaching Europe from the East and West Indies about hitherto unknown meteorological phenomena عجایب


orderly majesty of God ==> encyclopedism about the universe + an analogue of a memory system

Jean Bodin
firm believer in and opponent of demonic magic
theater of the whole nature universe naturae theatrum
reason of wind (ratio ventorum):
•sun
•impulse (impulsus) of the angels or demons


sphere of sacrobosco
De sphaera mundi
(On the Sphere of the World, pre-Copernican astronomy)


...our sublunar world

gunpowder theory of thunder ⛈
compact earthly matter from underground whose expansion with expansion so fast that it moves large masses of air, like “salniter in fire or gunpowder which has caught fire”


visualization
making air visible
inverted glass experiment
linking thermal expansion & contraction of pure air to wind formation (Cardano)

(under the influence of) celestial fire ==> air (could become alive and active) acquiring motive force

on the transmutations of air

(typical of 16th century) steering the religious significance of the study of nature
spirit: a cosmic subtle substance, both recipient + vehicle of celestial influences ==allow==> elements to transmute into each other (+ meteorological phenomena)
(Drebbel’s favourite cosmic spirit:) fire = clearest of all elements ad top of the hierarchical order of elements (fire, air, water, earth), clarifying the other elements [such as Siavash]

(for Della Porta:) meteorological phenomena = transmutations of the air (in literal sense)
air becoming thinner or thicker ==rise==> winds, thunder, clouds, rain, snow, linking heaven + earth + bringing life to all animated creatures

(Della Porta conceived of) wind in vitalistic terms
...winds rising up from the mouth of the retort (boiling water)
how heat endowed air with motive force


(Drebbel presenting to the public) perpetuum mobile : expansion and contraction of air (which he clai[...]

[...]ا از قعر دریا برآورد
•math اعداد, tricks فسون


mirror trap دام آینه

at any moment هرآینه

قبله مساز زآینه
mirror =/= qibla


آینه گردان
mirror-stepper = sun
•seven mirrors هفت آینه = planets


a short essay on matter mythology

[...]

Hayula---literally meaning ‘unformed monster’ tells the histories of nonhuman material and mythologies of matter-energy flow in the eye of different cultural convertors

[...]

Hayula (Persian: هیولا) (in classical islamic philosophy) mythologically refers to a pre-cosmological ‘form’ of energy---literally meaning ‘unformed monster'---from which eventually the ‘universe’ and ‘persons’ where created, and systematically provokes a meshwork of meanings that interrelate notions of energy, form, and selfhood in a premodern intercultural cosmology

[...]


parasitically seeking a host for Hayula nun-human histories

[...]


Memory is not the only and privileged way of connecting the past to the present. One of many crucial and important ways that past comes to effect the present is made over form. Form, with its strange logic and efficiency, has the capacity to freeze time. Life as we know it lies in the results of the processes that future forms come to effect the present. Any being's very survival depends on its ability to access the zones of continuity and possibility in these processes. How we can articulate these forms? What are the operations that connect the form-embedded self to the others?

4 billion years ago, the gravitational force of a mass of hydrogen atoms accumulated into a dense point of critical state. As a result of this formation new fusions released many sip-offs of different energies and materials which we perceive today in our bodies and in the light that reaches our eyeballs from the time immemorial of that hydrogen cloud. This fossil of materiality implies the existence of traces of an ancient reality before the existence of the familiar--the terrestrial life. While these traces are gauged in theoretical experiments in which radioactive ratios of nuclides inform us of such ancestral events, in Amerindian cosmogonies not so differently steered hypothesis are explored. Yawanawa, the origin myth of the people of Pano from the western Amazon, imagines the anterior of the world where nothing existed, yet there only people existed--everything was made of people. Before the diversification and classification of kinds there was a primordial human, as the only substance of which everything eventually fabricated.

Like Yawanawa, Hayula (Persian: هیولا) literally in today's usage with the meaning of unformed monster, is a tech[...]

[...]. something that will strip away all protective layers, whether cultural or literal, from the body (of knowledge). it can also be masochistically painful for the subject. the absolute saying is a trauma, with vulnerability and passivity even is a bodily way, where the ethical being is: one penetrated by the other. (saying is ethical while said is juridical.)

--> ‘psychology’ not only what we do but why we do. the science that should be studied so much in art, specially in performance art. the how of human behavior, feelings and emotions.
the psychological space, the intermediary space of the ethical relation, shyness and commitment to the other. “i am infinitely more demanding of myself than of others”. (is this the realm of shyness being before god?)

--> ‘intelligence’ in the sense that what do i pay attention to and why, and what do i ignore and why, and how do i put it together. (synthesizing)

--> ‘cornered’ someone that is cornered ontologically. can not shy out of the corner.

--> ‘present’ of presence signifies nowness. The movement of time makes things present by making them now. What is the relation of this “making present” to the world? Is the movement of time ultimately to be traced to that of the world? On such a view, we take the successive nows that constitute time’s movement as a function of the world. Their origin is the successive impressions we receive from its objects. We, thus, come to affirm that nowness is the world’s presence to us in the impressions it leaves. Augustine gives the classic expression of this position when he writes: “It is in you, O my mind, that I measure time. ... What I measure is the impress produced in you by the things as they pass and [the impressions] abiding in you when they have passed."2 The impress is registered as the present now. We register the abiding impression left in the mind as the remembered now. If, however, we break the tie between presence and the world, we have to say that the impress is the result of our own activity. The impression that results in the now comes, in other words, not from the world, but from ourselves. It is a result of our affecting ourselves. In Derrida’s words, its origin is “the auto-affection” of consciousness.

--> ‘consciousness’ Since it involves the self-awareness that demands self-presence, the question of language expands once again. In answering it, we must inquire into the nature of consciousness.  

--> ‘veil’ unveiled. a sign of difference, a kind of timidity? is shyness same as veil? is it a sheer projection? are we (am i) subdued?

--> ‘exhibitionist ambitions’ and idealized structures. the exhibitionist ambitions of these artists forswear all objective orientation. Their own uniqueness and grandiosity is taken for granted. it is not open to debate and need not be founded in a structured manner that is accessible and comprehensible to o[...]

[...]ars after the developments in tempering metal, for barnors to learn new nigf techniques. this is common in the history of technology, that a tool appears before people know how to use it. do we know how we can use computers? when we master a technique, its uses are not immediatly clear.

getting interested in the wrong answer in the four answer question.
no skill develops without a good dose of curiosity. which enables us to think about what might be, rather than what is.

There is a half-remembered discussion of Sigmund Freud I read once in a book and which I have been paraphrasing regularly ever since. It said that for Freud dreams were a way of thinking by doing. You run, you cry, you kiss, you love, you cheat, you argue, you fall, you kill, you eat, you sing, you get lost, you travel back in time, you become somebody else – but you do it all in your head. You do it in your head and so it is thinking, just not a thinking we recognize as thinking. When I am dreaming I am composing thoughts in the way an artist composes a painting or a witch a potion – an assemblage made of bodies and places and actions. An embodied thinking, that is no less eloquent or extraordinary or transformative for being so.

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

...One can chat and gossip but it is forbidden to preach, lecture or instruct.”
Claudio Magris’ Micronismi

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

(butler)

the structure of address itself

although I did not know in whose voice this person was speaking, whether the voice was his own or not, I did feel that I was being addressed.

To respond to this address seems an important obligation during these times.

It is about a mode of response that follows upon having been addressed, a comportment toward the Other only after the Other has made a demand upon me, accused me of a failing, or asked me to assume a responsibility.

The structure of address is important for understanding how moral authority is introduced and sustained if we accept not just that we address others when we speak, but that in some way we come to exist, as it were, in the moment of being addressed, and something about our existence proves precarious when that address fails.

...the demand that comes from elsewhere, sometimes a nameless elsewhere,...

We think of presidents as wielding speech acts in willful ways, so when the director of a university press, or the president of a university speaks, we expect to know what they are saying, and to whom they are speaking, and with what intent.

...perhaps we should think more seriously about the relation between modes of address and moral authority. (also one of the issues in today's performance art)


narration is always judgment
affective intervention


why should i listen to you?
because i h[...]

[...]> ...perhaps we should think more seriously about the relation between modes of address and moral authority. (also one of the issues in today's performance art)


narration is always judgment
affective intervention


why should i listen to you?
because i have a voice!


visual culture has different strand from lecture culture. people are able to express themselves with verbal signs long before they can draw anything, using visual sign (picture: a drawing by Hanno). verbal language because of its easy everyday usage has become mundane and instrumental to communication, visual sign due to its learning curve and skillfulness belonged to the art domain.

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

transitive verb constructions are the ones that require a direct object in order to complete the meaning and to be grammatical. Used in theater, between director and actor, by communicating with transitive verbs actors can perform the language of the director.


my work embodies and communicates a desire to read (and write) texts



[steiner]
in Greek mythology the poet and the seer are blind so that they may, by the antennae of speech, see further.

One thing is clear: every language-act has a temporal determinant. No semantic form is timeless. When using a word we wake into resonance, as it were, its entire previous history. A text is embedded in specific historical time; it has what linguists call a diachronic structure. To read fully is to restore all that one can of the immediacies of value and intent in which speech actually occurs.

The process of diachronic translation inside one’s own native tongue is so constant, we perform it so unawares, that we rarely pause either to note its formal intricacy or the decisive part it plays in the very existence of civilization. By far the greatest mass of the past as we experience it is a verbal construct. History is a speech-act, a selective use of the past tense. Even substantive remains such as buildings and historical sites must be ‘read,’ i.e. located in a context of verbal recognition and placement, before they assume real presence.

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

(notes - december 15, 2011)

•Robots making Robots
•what a robot wants (and how it wants it)
•cataloging computer generated stones smoke
•digital to digital convertor
•physical interaction (between a user and a media object, pressing a button, choosing a link, moving the body) versus psychological interaction (the psychological processes of filling-in, hypothesis forming, recall and identification, which are required for us to comprehend any text or image at all)
•Mechanical Monsters
•blown away roof
•Technology: the new nature
•-error and - horror(-terror)
•edge of the ea[...]

[...]nction they may have to the perceiver in her/his/its world -- it permits a level (horizon) of consciousness of the world beyond function.

how a beetle may rest on the retina of bird's eye like pieces of puzzle fitting together

facts of environment

to what extent can an ecological perception become virtualized, represented, and returned to vision as a condition, or style of being? that is how to take conscientious of the ecological beings that we are in any project? -- that is attuning vision to an ecological reality

E. h. Gombrich understood the perception of art as a process of cultivating the visual skills of recognition in the eye itself
historical ways of seeing
any skill we have in spite of environmental variances, is operating from visual schema that are geared to trigger pattern recognition, (art?)

visuality vs vision
the caricaturist does not teach us how to see, but rather instantiates a new code of recognition. a visuality is nested into vision; vision is reciprocally primed to recognize a visuality ***

visuality involves more than pattern recognition

perception is not the tool by which we experience art, but its very content and substance. john Onians concludes that “each painting forms its own ‘eye’.”

what kind of eye the art (of my Kinect) cultivates? (a techno-aesthetic eye?) (the diagrammatic eye?) (referring to the diagram project “sadistic statistics”)

the ways we see ...ly (historically, ecologically, evolutionary, technologically,) more part and parcel of the visuality of the anthropocene

the neuro-aesthetic eye

to “read” environment in terms of info pick-up and accommodation
to simply perceive as we do
but to parlay (double up) our perceptual system into a modality of processing, response, and responsiveness
(the aesthetics of) the visual brain is the contact (not contract) between the individual and the ecosystem

modulation of ethos in landscape?

Kinect is not bringing a knowledge that is neurobiologically imperceptible to the naked eye nor is it technologically making a worldview accessible.

“it is low tech”, its images are born of partial recognition, attunement, and attention

low-tech works may be critical for developing a visuality that is not yet integral to or explicit within new media, visualising the specifically neurological dimension of ecologicity and mobilizing vision as a perceiving organ to cultivate this self-awareness.

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

(McKenzie Wark)

climate science, a key science of our time, rests on an apparatus of very powerful computers and communication vectors, which overcome the “friction”, as Paul Edwards calls it, between data and communication. it brings togethe[...]

[...] ..temporal and local settings of one's text. (to master it?)

to read X, is literally, to ‘prepare’ to read X

in certain civilizations there comes epochs in which syntax stiffens...
Changing landscape of fact
unexamined smiles
worn tropes
words, the guardians of meanings, are not immortal.
Metaphysical scandal
note on history: past is a language construct, that the past tense of the verb is the sole guarantor of history.
Dialectics as a method of intellectual chase.
Who first told a joke?
Certain languages are inhospitable to new metaphors.
Language-act
to read: is to restore all that one can of the immediacies of value and intent in which speech actually occurs.

my original repetition
we re-enact in our educated consciousness

in what sense does unperformed music exist?

The same ground, when using the ‘speculative instruments’, the critic, editor, actor, and reader stand on.

When we read or hear any language statement from the past, we translate.

Encode and decode “message”, misleading operative models of translation between different languages and even within a single language.

One treason in translation: words rarely show any outward mark of altered meaning, they body forth their history only in a fully established context.

What material reality has history out of language? --the tasavof verbal linguistic tradition

silence knows no history...?

...to remind you that everything is the condition of madness.

“Tense Past”

..the landscape composed by the past tense, the semantic organization of remembrance... is styled and coded differently by cultures. --miniature illustrating San'an?

The verbal icon made up of all successive translations of Greek literature and philosophy has oriented fundamental movements in Islamic feelings --Farabi, Mirdamad, etc.

My translation of classics is not out of a vital compulsion for immediacy or precise echo. I am not trying to build my own resonant past. Myth of the ‘true past’...  different perspectives can co-exist and blur

the metaphysics of the insult, in San'an story

i am interested in the conventions in which texts can be read, in which a semantic statement can be carried over into someone's own idiom. I am teaching how to reread texts of Attar and so forth.

We have civilization because (we have learned) ‘to translate out of time’

übertragen,
handing down thought narrative,
something that also depends on transfer of meaning in space.

Languages conceal and internalize more, perhaps, than they convey outwardly.

Speech-act is most expressive of status and power--when a peer is in earshot. (something that i hav[...]

[...]ing an ‘ear’ for contrasting pressures of sexual discourse or identity

in San'an, man and woman, each respective experience of eros and language had set them desperately apart.

In whose idiom, male or female, one can grasp (only) falsehood or menace?

...as declaimer of my own stifled, tongue

any model if communication is a model of translation, of transfer of significance. No two localities use words and syntax to signify exactly the same things, to send identical signals (of valuation and inference).
[the matrix space tries to create that assurance of identical signals, the electronic, digital space, grid, systematic, node based-- but linguistic storytelling is not]

In performance, corresponding to my level of literacy, and a private thesaurus, part of my subconscious and personal memories, and using the singular and irreducibly specific ensemble of somatic and psychological identity.

Getting out of one's own dictionary of private remembrance, in old age.

A study of translation is a study of language

the ideal of a totally personal voice, of a unique ‘fit’ between an individual's expressive means and his world-image, perused by the poets.

Only when we reflect on it, when we lift the facts from the misleading context of the obvious, that the possible strangeness, the possible ‘unnaturalness’ of the human linguistic order strikes us.

I am interested in this pluralist framework we are living in since the inception of recorded history.
...
It is not a formal hard-edged linguistic relegation, rather a metaphysical speculation

(making a ‘language atlas’?)
constructs of universals / transformational grammars: that have nothing of substance to say about the prodigality of language atlas

my interest in the ajayeb is due to the traces it provides into verbal literacy, a living vulgar language, rather than a dead structure such as mantegh al teir Attar (Mantiq-ut-Tayr).

..vanishing languages and people, their history and morphological structures uncharted, dim into the oblivion, each takes with it a storehouse of consciousness.

An image of man as a language animal of implausible variety and waste.

Cultures (during Attar's?) seem to expend on their vocabulary and syntax acquisitive energies and ostentations entirely lacking in their material lives.
[very interesting point regarding the language of mysticism, Attar and others.]

language riches seem to act as compensatory mechanisms. (having 60 different words in Shahnameh for signifying ‘horse’, doesn't necessitates the material variety of horse in the ancient Iranian culture?)
--starving bands of Amazonian Indians may lavish on their condition more verb tenses than could Plato.

Is my language, or lack of speaking cert[...]

[...]ical and spiritual agencies...
The nominalist mechanism of creation: each time man spoke he re-enacted, he mimed.

(...the early forms and feelings of consciousness in human ancestral pasts)

my reading or performance includes scrutinising configuration of letters and inverting words.

Bad translations communicate too much, limited to what is non-essential in the fabric of the original, missing the bond of meaning.

If translation is a form, then the condition of translatability must be ontologically necessary to certain works.

Metaphysics of translation

translation is profoundly philosophic, ethical, and magical. It imports source of life. Alchemy, must retain a vital strangeness and ‘otherness’.

My translation, an interlinear version of the script, a virtual archetype of translation

obsessive awareness of the opaqueness of language, Kafka's continuous parable on the impossibility of genuine human communication. The impossibility of not writing, the impossibility of writing in German, of writing differently.

Presence of interpreters in the building site, Kafka, literature house

in Kafka, great wall = mosaic law ?

Only if men could use language without perusing meaning to the forbidden edge of the absolute.

Alpha & Aleph

...is certain to encompass ‘some terrible meaning’ in one of its secret languages

‘a poetic vocabulary of concepts’
‘connections or affinities’
pursuit of an inter-lingua for philosophic discourse

not to contemplate a mechanical transcription of the original

history, the mother of truth.
To define history not as an inquiry into reality, but as it's origin.
Menard, William James

translator's ‘mysterious duty’

if needed, i am anyone

language mysticism studies

...primitive seek expression through ‘imaginative universals’, this rapidly acquired a ‘infinite particularity’

it is only by means of essentially poetic recreation or translation of a given language-world that the new science of myth and history can hope to retrace the growths of consciousness

in apass, inventing a science of myth and history, towards a general theory of significant sign.

Corruption of language and decline of body politics?

Can we correlate the Persian syntax with the metaphysical ambience, internal divisions, and lyric bias of Persian people?

A pivot point must inform and relate

...the shaping agencies of intellect.
Speech is poiesis and human linguistic articulation is centrally creative.

The language-matrix

language, informed by energies proper to itself, more comprehensive and timeless than any who makes use[...]

[...]•iterable -- beyond the death of the addressee, would not be writing.

The supplementarity of digression, a fictional supplementarity. Freud is compelled to tell a story but in the act of doing so, he betrays the annulment or effective impossibility of this story. Sons murder of primordial father. Origin of morality: earliest moral restrictions in primitive society have been explained by us as reactions to a dead which gave those who performed it the concept of crime.

The feeling that a text is especially written ‘for’ derrida... As if waiting for him to come along and point it out.

Freud's story is less the narration of an imaginary event than the simulacrum of narration. Freud's quasi event, is at once of fictional narrative and as narrative as fictive. It is the origin of literature at the same time as the origin of law, derrida suggests.

Kant, Freud, Kafka, what makes important all these thinkers for Derrida has to do with how each in their different way brings out a ghostly or virtual ‘narrativity and fiction’ at the very core of legal thought.

Law is always an idiom. An idiom is an expression with a meaning that cannot be guessed from the meanings of the individual words: its door concerns only you. One's relation to the law is singular.

The drama of naming (@Sonja naming the dance, dancing the name, is she dancing the name of the dance)

john Keats, prospective; Williams Wordsworth, retrospective. Prospective work consists of hopeful preparation, anticipation of future power rather than meditative reflections on past moments of insight and harmony. Oriented towards the future.

All i am doing today, like derrida, can be seen as a grafting (ghalameh zadan) or extension, supplement or prosthesis, an outgrowth from somewhere else, earlier on.

I will attach to the story of maulwürfe like the shit on his head.

Recalling and reinventing Shakespeare, the idea is not to bring it from past to present, something that is already disjointed in time towards the future. I push the characters of King Lear to a future. The deconstructive reading of the play has to do with the opening of the future itself. It is utterly important that you do something unpredictable for yourself. If you are in the business of hate, love suddenly, changing tracks brings the unexplainable to the trajectory. Going in discipline is like riding a train on rails, i am not saying to go off the track and crash or stop, but to change track experimentally and to change gear. The tracks are built for us to move in the field of thought, they don't cover the whole surface, by moving along them we can witness the new to emerge from our interdisciplinary run.

Derrida shows, reminds, that we can never do anything systematically.

Monstrosity in the story Yal-o Ejdeha by Shamlu. Monsters of the deep..

m[...]

[...]f literacy, and a private thesaurus, part of my subconscious and personal memories, and using the singular and irreducibly specific ensemble of somatic and psychological identity.


the ideal of a totally personal voice, of a unique ‘fit’ between an individual's expressive means and his world-image, perused by the poets.


this is not a formal hard-edged linguistic relegation, rather a metaphysical speculation

*note to self: my interest in the ʿAjā'ib al-makhlūqāt (جائب المخلوقات وغرائب الموجودات) is due to the traces it provides into verbal literacy, a living vulgar language of mix, rather than a dead structure such as Manṭiq-uṭ-Ṭayr (منطق الطیر) of Attar.


Cultures (during Attar's?) seem to expend on their vocabulary and syntax acquisitive energies and ostentations entirely lacking in their material lives.
[very interesting point by Serres regarding the language of mysticism, Attar and others.]



my translation of Attar, an interlinear version of the script, a virtual archetype of translation

think about the presence of interpreters in the building site -- Kafka's literature house


Only if men could use language without perusing meaning to the forbidden edge of the absolute.


‘a poetic vocabulary of concepts’
‘connections or affinities’
pursuit of an inter-lingua for philosophic discourse


as you can see in this writing, I am practicing loosening the tight axiom of relation of A<-->B, something other than the predecessor-successor or cause-effect pair (--> this order of structure is coming from Greek geometric,) I am trying an unordered order-of-reason that is more reflexive, symmetric, and intransitive. (the construction of the text represents each chain incomplete and displaced--Attar knows)
towards a general theory of significant sign

Can we correlate the Persian syntax with the metaphysical ambience, internal divisions, and lyric bias of Persian people?


the language-matrix


language, informed by energies proper to itself, more comprehensive and timeless than any who makes use of it...


discourse (die Rede) would not be muffled by the ground---we walk erect [Serres]



jede Sprache ist ein Versuch---*trial
(Humboldt)
different languages penetrate to different depths
--> (every try is a) starting over with *accuracy
ok, we are starting with language from scratch, here


Literaturhaus, house has always been a metaphor for consciousness


how Attar can become interested in other lives other that San'an's that are worth living?

although we see again and again in Islamic social order the hierarchic[...]

[...]terrogator's alley?” Where is hand to take a blow? Where is force until I cried? Where is intelligence to alert my maker?!”
Wisdom and patience go go go, sweethearts! This is what love is, what pain does is this.


Companions---to console him---were gathered that night. He cried.
@The companions said to him: “Apply skip to this obsession!”
@Sheikh said to them, “Tonight is liver blood!” he continued, “I washed a hundred times while unaware of it.”
@Where the other one said, “Tasbih! (تسبیح) When was that you worked right without Tasbih!”
@Sheikh said, “I closed up on The Round of Tasbih.”
@The other one said, “If you go wrong, repent!”

@“I had repent of:
•the honor of Sheikhness
•the honor of present
•the honor of impossible.”
@Another one said, “Knower of secrets, jump and pull your selves together behind the prayer!”
@Told the journalists, “The altar, to be anything other than my prayer!”
@The other in a long saddle he said, “Reach in privacy and worshiped God now!”
@“If my idol were here, would be beautiful to bow down before him.” said Sheikh.
@Another one asked him, “Do you not penance Islamic is a breath of pain?!”
@Said, “One regret is that I was not previously so in love.”
@Another one said to him “That is the way of duty. The heart suddenly shots up.”
@“If she told that way--Tough-Talk--because of his chest and beautiful.” He answered.
@Another one said to him “Whom became aware of that old would says it was misled in this way.”
@“I said the very name of the pretender; Glass tooooo the Stone!!”
@Another one said to him that “old friends, you left half of the heart.”
@He said that “since Tarsaa was a good kid, heart suffered from this and not ignored it.”
@Another one said to him that “to make friends, tonight we open up towards the Ka'ba.”
(**If the Ka'ba was not told sooner.)
@“My Ka'ba in late sober drunk...”
@Said another one, “This time a determined way, in temples I sit and beg my pardon.”
@The journalist said on its doorstep, “it is Will's apologize that hurts me.”
@Another one said to him “that hell is intercepted. Man is hell!”
@“If Hell is the way,” I said it, “Seven of Hell, burn me a sigh!”
@Another one said to him “that the hope of heaven? Go back and repeat saddle evil!”
@Said the man, “Is a paradise on now?! (of course!) - it is paradise this dormitory.” (--> Naaaareh)
@Another said to him that “the shame of the right with God?!”
@Said, “The fire in my right.”
@“That is...” another one resident said to him “Go! Open a believe that is believing!”
@“But I wonder blasphemy!” replied Sheikh, “Faith disbelieves faith.”


Because he did not speak work, that was the end of treatment.
Woman wave the curtain hearts blood-glu[...]

[...]her is elevated.
When The Right restlessly see you---Sheikh's extradition.
If you avoid the Sheikh himself, what was ‘open’ from The-Right?”


When they heard spokens, of their frustration, a ton of pre-heads.
@He said, “now what profit from this shame?! There is work, soon rise up!” @“It should be our Right's portals. Pour soil in our petitions. We wear the shirt, all the papers. -In the end we all to our Sheikh.”


Including the Arabs, were leaving hidden day and night, on the right of every one hundred thousand.
Sometimes the pleading shit works lamentation.
As the half-witted shepherd days, anyone official, not eating, not sleeping at night, including the half-witted.
Night's half-witted days neither bread nor water.
The people cry out “Clean!” Ferris was the hard-knock fusion. (Clan's ups and downs.) Including: wore the black of mourning.
And there, before finally boiled down the line, in pray: throw shooting target!


Half-witted henchmen cleaning after opening night,
(have gone behind his back privately.)
Wind dawn, musk times earnings.
Was discovered--on the manifest world--Mustafa came to see, like a moon, in two black hair.
On his right shade the sun. One hundred world dedicated to her hair.
He was walking and smiling.
Harvest was lost!
It is disciple who saw it from a search, “Nabiollah, stuck my hand! Guide-Moon--from whatever deity; my Sheikh was the way that we lost the view.”
Mustafa said so loud, “I got out Sheikh to the strap. Thanks to the activities of their work, with the Sheikh's tail---in advance. Among the late Sheikh and Right, it was round a very black dust, *since a very long time.* He took the dust of the road among the darkness. However, I do not intercede night. He will publish on time. It is now the Ra dust, refused to repent. I am certain that the percentage of the universe of sin spit up a repentance off the way. The wave becomes woman, and wipes away the sin of man and woman.”


The man was intoxicatingly joy.
His roar was vibrant.
Among his companions was aware and determination of the reward that went with people weeping and demon.
As far as was Pig-Sheikh, Sheikh saw the fire---among the well-known restlessness.
The bell around the time was broken through, hats thrown together. Also addressed the christian heart.
Sheikh's companions observed him from afar--saw themselves. (He was wearing the garments of shame.)
The inability from the head to the ground.
Sometimes when the cloud bloody tears, when John's sweet fire curtains burned the shit. The regret in his body burned blood.
Secrets of the Qur'an's wisdom, were washed from head to head, including throwing remember, of ignorance and misery.
To his own, wept in prostration. Also had goals for blood-stained[...]

[...] on his heart, the heart of hand, her restless soul did not know what was inside her eggs.
Failed and the absence of a tail, see herself in the wonders of the universe.
Where a world that way, one must be dumb, the way of no tongue. It took all cute -and cheerfulness, like of a rain, collapsed.
Bellowed garment gave run-out.
The soil over the blood ran.
With the painful and incapacitating person, followed the Sheikh and his disciples running.
Also ran bleeding cloud.
Following the footsteps of the running, him in the desert and plains, from which must be passed by.
Welcomed helpless and confused. Welcomed her rubbing face in the dirt.
Said, “O God, work! Private parts of any work left.
I ran man's way because of you. You on me, that I was never aware.
The boiling sea. I did not take my poor. Dean agreed, stuck my hands. Nobody does not help us.”

Sheikh was told from within of that girl christian, “Not familiar with our port, she fell this time on our way.
Go back before it pop idol! And tune up your paid companion.”
Sheikh while returning like wind, opened disciples’ salt---including the head of what was open.
“What's the new single and had repented and several more?! Once again, ‘love you’? Much you repent?!”
Sheikh told of his girl, leaving dead each that hear it.


Sheikh and his companions came days after opening, till it was the ‘smooth’ (Tarsaa) was.
When he saw the yellow gold, lost in rounds, intercepted her coma. Clean bare feet and torn clothes.
The men on the ground, for example. Give it a month since his Sheikh bet his epileptic sore.
Because it takes months in epileptic sleep. Sheikh growth of water.
It looked like the journalist Sheikh. Tears fell like a cloud of spring.
His promises. In his own hands and feet. Said “you burned my soul. I can no longer burn in the curtains of repentance, to be aware. Supply now Islam! (to be intercepted)
He launched the Sheikh of Islam. Fellowship bubbling sentence rejected.
Because it was the idol of the people exposed. Rain tears, the woman waves in between.
San'an, because he was the last governor, heard tasteful faith in the heart.
She was restless taste faith.
“My patience was Sheikh's vault.” Said, “I do not have any patience at parting.
Saddle go full family. Sheikh, Hajj, Pilgrimage, world, I will be as brief as speech, my poor... rather than an adversarial amnesty and not...”
This said in the hands of John, and was half dead. Her sun was hidden under cloud. Sweet life of girl parted, hesitated.
She followed a drop in the ocean.
The sea was actually open.


Including the world, it goes like the wind. He went and we all go.
Saddle such fall much in the way of love. This person is conscious, knows that love. Anything said may be inte[...]

[...] (thief's, runaway's, insomniac's, hysteric's, sorcerer's, and other night-traveler's) sensorial orchestrations of the dark intervals

morphologies of the night-traveler:
•the old boat-passengers once placed under enforced isolation
•the exiles displaced from occupied homelands
•the marauding sectarian factions who patrolled city streets each night (darkness = ideology)
•the slaughtered minorities traversed into non-being
•night-revelers عیاش
•

militant storyteller
phantom ancestors
phantom offsprings


nightclub: a place of nocturnal survival

club manager
lighthouse-keeper

(catastrophic imagination --> fable of) slum = the true face of the city

persecuted, transient, unrescued

(wunderkammer) a cabinet of curiosities (~/?= pandora's box) of subjects, objects, atmospheres, associates, body parts

ontocidal: decimation of Being, both individual and universal


medieval islamic world renders us countless templates linking night to sacred and profane realms: stories of augury, mantic beings, and vatic utterances in circulation from all sides

Thousand and One Nights
god's turbulent relation to obscurity

crescent moon

...brilliant speculative accomplishment of the Golden Age of Islamic Thought now a dark age of its own

معراج miraj (Mohaghegh's Dante's ascension)
sky-voyage of the Prophet Mohammad from Mecca to Jerusalem and then upwards into heavenly spheres, filled with supernatural descriptive passages of guardian angels, paradisiac gardens, hell-bound valleys, meteorological orbits, fatal latitudes and meridians, and the gargantuan throne of God itself

night-journey: spiritual + corporeal --> prophetic night (of strange breathing apparatus <-- angelic wing)
< />
angel's wing [that spans entire worlds] --reopens--> (the relational channel between) desire & fear
(descriptions of seeing an angel's body)
==> sarin, cyclosarin, tabun, soman
==> respiratory failure, diaphragm hyperactivity, fainting, pupil constriction, salivation, myoclonic jerks (muscle spasms), cardiac arrest
}--> synaptic breakdown ==> cholinergic crisis --> captive in a state of poisonous ventilation

buraq: a chimera of: animality + humanoid + gemological (multiplicies) + machinic + vegetal + spectral (virtues) =/= taxonomical purity of creation
•stretch the barometers of hybridity, androgeny, disproportionality
•zig-zagging, levitation, elliptical arcing
•like a horse, smaller than a mule and bigger than a donkey. Its face was like a human's face, and its ears were like the ears of an elephant...Its head was of ruby, its wings of pearl, its rump of coral, its ears of emerald, and its belly of red c[...]

[...]br />
“what if the atmosphere had really withdrawn to this dark face? and if air, why not water? would not this be enough to infuse life into the whole continent? why should noy vegetation flourish on its plains, fish in its seas, animals in its forests, and man in every one of its zones that were capable of sustaining life? to these interesting questions, what a satisfaction it would be to be able to answer positively one wat or another! for thousands of difficult problems a mere glimpse at this hemisphere would be enough to furnish a satisfactory reply. how glorious it would be to contemplate a real, on which the eye of man has never yet rested!” (Jules Verne, All Around the Moon)

the side of the moon facing earth is being gradually eroded by earth’s gravitation

Pythagoreans <-- one of the first recorded visions of an inhabitable moon on which animas and plants flourish, larger and more beautiful than on earth <== *it makes to sense to create a planet that is uninhabited*
“[...] for she would then appear to have come into existence vainly and to no purpose, neither brining forth fruit nor providing fir men of some kind an origin, an abode, and a means of life, the purpose for which this earth of ours came into being” (Plutarch, On the Face of the Moon)

metaphors for the silence of the space --> perennial question of humankind

the black sea sparkle with lustrous fires, like the ceiling of a vast hall of ebony encrusted with flashing diamonds
with what a soft sweet light every star glowed
no matter what its magnitude, the stream that flowed from it looked calm and holy
not twinkling
no scintillation
no nictitation
disturbed their pure and lambent gleam

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

night dreams (after WIELS's exhibition)
starting with the story of the jinn studying origin of species --> bestiaries
mix of reports from Hedayat'neyrangestan + Shamlu's ketab kuche + Marzolph's topology of persian folklore iranian stories + ajayeb stories --to--> ?

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

jin lamp
tree
scared face

book Skala:
royal fairy tales
baba jaga kostliva noha / bony legs


the first worm

death skeleton afraid of itself, of its own image
self-reflective

you are following, while being followed, and the one who follows you is being followed...

pop-up book
•endless doors (on top of each other)
•rotation: https://vm.tiktok.com/ZMR4VTo8s/
•rotation: https://vm.tiktok.com/ZMR4Vp8Yb/
•https://vm.tiktok.com/ZMR4Vw7qk/
•https://vm.tiktok.com/ZMR4VttgH/
•moon https://vm.tiktok.com/ZMR4VV2CC/


•Philippines --> aesthetics of poverty [culture of material poverty --> poverty as scenic[...]

[...]overs the meaning of the symbols of the divine revelations.

We are not concerned with a series of ‘allegories’ but with the secret hierohistory, invisible to the external senses, which unfolds in the world of the malakut, and with which external and fleeting events symbolize.



سهروردی Sohrevardi's noble venture is not an ‘insurrection’ to islam an external and literalist religion, rather view that sees the integral Islam is spiritual, then Sohrevardi lies at the summit of this spirituality and is nourished by it.

crypto-Shiism شیعه

prophetic philosophy

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

Between a scientific treatise, a fable and philosophical discourse, Vampyroteuthis Infernalis imagines a pitch-dark world of an animal living as deep as possible down in the abyss in order to disclose a way of living opposed to the luminous one of the human being.

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

analogy of the cave


man with the x-ray vision

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

nowhere prosperous
ruinous prosperous

accidental intellects (subjects, qualities, quantities,)

light, self, presence, knowledge


One night darkness had settled in sky and a darkness that and held the hand of the brother of non-existence had been catered around the lower world.

After sleep came upon me, disappointment resulted.

I was holding a candle.

has two doors, one to the city and the other one to the desert. I went and closed the door

tailors of divine words

I then saw an eleven-layered pot thrown into the desert with some water in it and in the water were some pebbles around which here were a few animals.

The heavenly spheres were absolutely round and a straight line could not have been [drawn] between them. Those eleven levels werls were colorless and due to their extreme fineness, what was in them could not be veiled.

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

{Laura Marks}--[her method of description, “affective analysis”: act of describing, what is going on in your body, prior to the body, and prior to perception--i have to describe well and simply. (sometimes even doesn't go back to the object we are describing) --> to tribute imagination to people]

muslim majority countries (! instead of ‘muslim countries’)
occasional and atomist fabulation --> agency of God
(Occasionalism: God as the cause of things)
Islam's atomism it is not coming from Greek atomism

Mullah Sadra --> Process philosophy: Whitehead, Deleuze, etc.
تشخص tashakhos --> Gilbert Simondon theory of individuation

...so perception does not give complete access to the world (this is Foucauldian)
=> perception seems to have a more protectiv[...]

[...]Ihde)


[*]performance: conception + production + witnessing of material events, the experience of which is meaning generating in that these events give us back more than what we put into them
(Crease > Ihde)

experimentation need to be both:
•[*]hermeneutical: who experimental intentions and practices arise and evolve out of and already existing involvement with, and understanding of a concrete situation
•[*]phenomenology: (taking its point of departure from what is called embodiment) the experiences of a unified being, which cannot be understood apart from concrete human experience


philosopher --> values experts --> (fit into various) applied ethics contexts

Ihde rejecting a normativity that is predetermined by a dystopian/utopian cast

“let the things speak for themselves” (after they have been critically interrogated)

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


/> Galison
(employing) kinesthetic-tactile body experiences in Einstein's Gedanken-experimenten --> notions of the equivalence of gravity and acceleration
perceptual experience in relative train movement
clock watching in different space-time particularities

“On the Electrodynamics of Moving Bodies”
Einstein's special relativity --> begins with basic assumptions about the behavior of clocks, rulers, and bodies in force-free motion

Einstein's rethinking of *distant simultaneity* (part philosophy & part physics)
-judgment of simultaneous event: “that train arrives here at 7 o'clock" = "the pointing of the small hand of my watch to 7 and the arrival of the train are simultaneous events”

electrodynamics always depended on a view about kinematics : how clocks and rulers behaved in the absence of force

1891 Germany Leipzig was the site of one of the first electrically distributed time systems (to bind bind distant clocks to a single central clock) --> railroad lines

piecemeal ruin of time
•an inconvenience for the traveler
•actual difficulty of vital importance for the railway business and military

means of consistent calibration

🕓 coordinated time --> material-economic necessity + cultural imaginary
==> 1900 blossoming of chronometric patents: on remote alarms, remote regulation of pendula, telephonic, even wireless-transmission of time
}--> pass through the Swiss patent office in Bern & Einstein's desk --> Einstein's expertise on electromechanical devices (1902)

electromagnetic clock coordination : transforming small electrical currents into high-precision rotatory movements

}--> “time is money” --Galison--> no old-fashioned mechanical, hydraulic, or pneumatic system would do--electricity was the key to the future (a future that would only come about properly if humankind b[...]