[...]br /> no one is beheaded in the history of islam. (read tarikhe sakhtkoshi) contrast to French revolution.
i am not going to critique islam, i don't know what it is, just let me perform it.

who performs? someone doing something?
what is the cure for shyness.
‘performing for the other’

silent coming and going of the feminine, (form of shyness?)

when we send the shyest as an ambassador to represent us.

It is a self-defining system of signs referring to signs.

a quiet listener. we have yet no idea what is speak. how taking transforms the mind that talks. conditions of thinking in relation to talking, before or after the mouth that talks. thinking in other languages. if intimacy is saying before thinking, how fits the acts of maulwurfe?

work on shyness, I have to start (slowly) with what i (kind of) know.

“...Nudged on the scene as a kind of shivering being, anxious and shy,..” (kafka, test)

There is the suggestion here, as in Holderlin, that timidity might be a dialect of stupidity. (Finding no way of testing out of these subtle complicities, one falls asleep, exhausted by the distress of proving one's most minimal merit.) (Avital Ronell, The Veils of Servility)

According to Silvan Tomkins, “shame operates only after interest or enjoyment has been activated.”

as Sedgwick has argued, for some people, and most often queer subjects, “shame is simply the first, and remains a permanent, structuring fact of identity: one that ... has its own, powerfully productive and powerfully social metaphoric possibilities.

the idea is that the performance that avows its performanceness acknowledges the difficulty of fitting into roles, finding identities, and managing a self, especially a self vulnerable to the effects of stigma.

is there a queerness in me and my performance? is shyness, they way i do it, queer?

turn the spectator to the reader.

does shame intertwines with queer?
this affect and mode of performance (which normative euro American culture would rather eradicate) can be queered, twisted and turned into endless artful enactments.
queer, as experimental linguistic representational and political artistic performance.

shameless in my shyness. (at the level of affect theory?)

shyness: looking otherwise and feeling differently

to act shamed of exactly that which he is excited. (is this a queer subject?)

queer is not isomorphic with gay or lesbian or any other fixed identity, rather, queerness undoes all identities into an endless multiplicity and unbecoming. (liquefaction of any solidification)
queer seems to hinge much more radically and explicitly on a person’s undertaking particular, performative acts of experimental self-perception on a filiations.[...]

[...]the place of sheer joy

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

my issues with the commons
i have a problem with the conceptual and material apparatus called ‘resource’ that the commons takes uninterrogated. (and there is no way out of it because commons must take ‘a’ definition of resource for granted--and that makes it too easy to deconstruct). and it is too embedded within a political framework and vocabulary. and political is the most difficult syntax to start with, which won't allow it to access other literacies.
in this way the commons alone cannot properly address issues such as pollution, extinction, human-animal problems, rhetoric, inheritance, logic, alienation, and so on, that need multidisciplinary thinking.

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

•what is ‘feeling’ for Lili
•the issue of ‘similarity’ for Luiza
•zones of connectivity and presubjective singularities for Xiri. (what is even better than justice? kindness?)
(Xiri's use of the implicit element of ‘surprise,’ she is trying to communicate the ‘importance’ of her contents.) (trauma-story almost always silences other stories. -- she is compelled by her own storytelling --> baring witness to the injustice therefore resisting it.) --when the victimized personal veils the larger context of evil, the illusion of the true perpetrators - which is around you. (she stated the danger which is all around us.)
-the issue of immediacy for Xiri
-‘you can only heal what you have wounded’ (Wagner's Parsifal “only the weapon that made it will ever cure the wound.”)--what does this mean for our caring activities? @Sina: is this what you mean by western modern rationalization, and that is why you are thinking within the western/eastern philosophies, is the modern tools the antidote to themselves? (this is too soon for me to say and understand this question.)

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

@Esta, her enunciated need for “framework” [~->? instruments of economization], could she be needing “pathway”: path instead of frame, and way instead of work. [frame =/=? overflowing (--> my method of script?); identity =/=? avidity, hers;]
interplay of scales
the scale of intimacy, (of skin, of shared heartbeats and feelings)
data and surveillance and seduction
intimacy: still an unpredictable force?
intimacy: the biological spring from which affect drinks?
how Esta's proposal is capable of traversing from the lovers’ bed to the wild embrace of the crowd to the alien touch of networks?

[and when i say “abolish,” i am using a [...]

[...]hich is around you. (she stated the danger which is all around us.)
-the issue of immediacy for Xiri
-‘you can only heal what you have wounded’ (Wagner's Parsifal “only the weapon that made it will ever cure the wound.”)--what does this mean for our caring activities? @Sina: is this what you mean by western modern rationalization, and that is why you are thinking within the western/eastern philosophies, is the modern tools the antidote to themselves? (this is too soon for me to say and understand this question.)

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

@Esta, her enunciated need for “framework” [~->? instruments of economization], could she be needing “pathway”: path instead of frame, and way instead of work. [frame =/=? overflowing (--> my method of script?); identity =/=? avidity, hers;]
interplay of scales
the scale of intimacy, (of skin, of shared heartbeats and feelings)
data and surveillance and seduction
intimacy: still an unpredictable force?
intimacy: the biological spring from which affect drinks?
how Esta's proposal is capable of traversing from the lovers’ bed to the wild embrace of the crowd to the alien touch of networks?

[and when i say “abolish,” i am using a word that is about rendering something obsolete, mansukh, canceling, making reading to get rid of it, and this is not the same as destroying.]

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

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

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

@Agnes: you are a response to the bed, making the bed and being made by its caress and embrace. it is not that you want all the audience in the world to identify with a general question or present this as a universal expression, but what could go beyond localization is precisely this concept that you, like me, transitioning body in your environ[...]

[...]ing a counter-exotic movement toward the Book of Wonders: (1) postponing immediate information. (2) ...
•if everything is not exotic then nothing is.
•framing as ‘tool,’ every tool is and has power, and is built in a discourse of power. tools are not innocent, nor can we do without them. they make us. what would be an idea of the ‘worst tool’ you can work with? poetics for me? [to write-about =/= to write-with the Book of Wonders. to use a language-tool that produces the most ambiguities and most misunderstandings, but that is the only way, there is no tool that can prommis clarity. evey tool produces its own ‘clear'--for someone, for some purpose. these makings are all tool-specific: making dichotomies, making similarities, making diferences, stc.]
•how far your research can host an encounter with alterity? and how this encounter can help you undo your prommises of communication, positionality, and conceptual buildings? weave new worldling entanglements with the problem--not to solve it, but stay with it. dissolve essential differences between dichitomies such as: knowledge and expression (or ‘knowledge’ and the ‘communication of knowledge’), experimental and ethical, joke and seriousness, interiority and exteriority, mysterious and clear, uncovering and veiling. produce creative impossibilities that do not resolve to bionary answers easily, that unstable possitionality for good, that open for forms of consiounesses to experience thoughts which differ from itself. to think and entertain both particularities and generalities (of logic, ethics, politics, aesthetics, etc.) encounter can be both infinitly singular and general. that is a form of suggestive work that can deal with the specific as well. (think about ‘chicken’ as an anstract idea in our semiotic world and as an individual being in our material world)
•using the notion of delinking (reminded by Juan) with my research on the Book of Wonders. going from parable-thinking --to--> religious-thinking --to--> poststructuralist-thinking --to--> poetic-thinking --to--> riddle-thinking --to--> biological-thinking --to--> deconstructionist-thinking --to--> ...
•this other universe is always at the beyond--the other cosmos is a lure (?)
•all cages have wheels
•boat, as an image for both construction and destruction
•i don't need to be alone in destroying the boat
•how to move the boat =/= destination




possible workshops for Einat's project:
•moonwalk dance
•database programing --> how to live well with databases, not waging a quixotic war on database designers. we must learn how to read and understand database early in elementary school. databases are fundamental parts of our political social ethical cultural processes...
•regular expression --> how computer programming reads and patterns text
•text-based internet --> cyberfeminism
•intervention in the dig[...]

[...]ecriture (in San'an text)
(it is not possible to choreograph chance, we can only report our encounters with it)

like San'an, many of us are facing an anxiety of withdrawal from the world that claims us

i am interested in to-link to that which (suddenly) interupts my reveries


to sharpen my capacity for incapacitation


not being afraid to look into many archives of mistakes (ajayeb?)


‘will to scientific knowledge’



[Latour]

(certain) seperation is political :
when we are talking about (re)uniting curricula, linking fields in humanities we are talking about not bringing together two things that are separate, but actually interogating the distribution of power, a way a distributing agancies.

it is not a “common world” to discover, it is a common world to be produced. and the only way to produce it, is through the usual tools that we have in our disposal, which are comming from ‘representation.’

compose =/= discover/uncover

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

enterances in ajayeb work, already generating form:
*-fire (talking fire)
*-darkness (Zolmat)
*-jinn
*-veil (pardeh)--purity of veiled origin; hidden matrix of signification (on which theoretical work secretly depends?) [also reading the secularization and the lifting of the veil, prostitute paradigm, conceptions of love,]
*-wall(?)


“truth” is veild, according to middle east (truth <----> pardeh پرده)
begining with the Greeks’ notion of basanos, relating truth to torture, a strictly constellated confluence of acts equally troubling to Aristotle and Aristophanes.

•pardeh-dari پرده دری, hajeb حاجب (after neghabat نقابت is hejabat حجابت [Beyhaghi]) (Nezami in Leili-o-majnun: haft arus-e noh emari bar dargah-e to be pardeh-dari (هفت عروس نو عماری بر درگه تو به پرده داری) --?--> angelology) =/=? hayula(ism) هیولی

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

hermeneutics regarding Jurisprudence (feghh فقه) and theology depend on the exegesis of written texts. in both cases the process of understanding is an act of application(?)

interpretation/hermenutice =/= commons/collectivsm
(ta'vil bayad dar jahate axe harkate jami va moshtarek bashad)

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

(Kohn) to “provincialize” (rustayi روستایی, bastani باستانی?) language in order to make room for another kind of thought--a kind of thought that is more capacious, one that holds and sustains the human.

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

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

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

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

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

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


now-but-not-then quality of continuities


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


you get it “there” ==> [...]

[...] entity

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

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

mutant forms of technological self-subjugation

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

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

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

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



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

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

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

[title]
Whatever Professor

[why apass asked me to do their website's] indexing: (a shrewd and thoughtful creativity in) the first interpretation of a content's body =/= presuming a standard taxonomic form
==>
•surprises
•styles of critical thought generates power in twists of voice and craft
•
allows one please to demonstrate the wonder
“We ask our readers to perform the jamb when language overruns the mental breathing that reading entails.” (Lepselter)
•or, nothing disappears --> You breathe the air you're given. (“I felt ripples from a rape in the seventeenth century, behind a barn somewhere in Romania, where generations later my bitter grandmother disparaged her children without knowing why.”)
•or, words sediment next to something laid low
•or, (index as in) to point sideways --> shifter's only meaning is the object it happens to point to
•drawing figures, hooks, asterisks
•or, placing what's structural, technical, transferential, pulped, leaking, intense
{things: an integrated thin layer to epitomize and abstract in new ways how people are hooked up with their technologies; parsing and criss-crossing some of the built-in categories and new needs of the people who are using it;}


things that do the reading, editing, assembling
[...]

[...] *categories and types*) --> Platonic + Zoroastrian + (shiite) Islamicate [via Sohrevardi] cosmologies
-the angel/type that both emerges from and sustains the many lives of its many tokens (~= tashasho تشعشع).
according to ancient iranians, rab-ol-no or the type-God decided its own destination (calculation of its own destiny), but 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 inf[...]

[...] 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 contains “a perpetually hidden message”), ‘Khandan’ (خواندن) meaning in Farsi ‘to read’ or to sing-off a plain of signifiers, is also the verb ‘Darridan,’ (دریدن) [#Derridean acting] meaning to rip apart.
...
I am sorry; I am just entangled in the topologically impossible pardeh, as an interfacial space where the body and instrument of music meet. I am touching with my fingers the ‘first three’ pardehs of Setar ستار, and thinking about to jack into the vague differences between another two magical canvases / magnetic disks: Plane of Destiny (lohe mahfuz لوح محفوظ) and Plane of Memory (lohe hafez لوح حافظ), while listening to the virtual narratives of Ghahveh-Khane theater. Which creatures have you encountered, in your travels, that bypass human installations (of memory)?

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

a Zoroastrian data: pre-existential ~ azali ازلی, sabegh-ol-vojud سابق الوجود

atefiate mahsus [عاطفیت محسوس] (queer? a queerness not familiar with mysticism?)
queer is about ‘marahele johare atefi’ (مراحل جوهر عاطفی), mohabat محبت (kindness or love,) without leading to ‘faghre erfani’ (فقر عرفانی)

[i have problem with] (escaping) the ‘pit of nature’ (chahe tabiat چاه طبیعت) in Sohrevardi's thought
-(he inverses the earth from positive to negative geology, sphere becomes pit)
-the project of post-Babylonian autopoietic-self, a self that is defined by the ‘meta-fall’ into the “pit of nature.”

‘andam-shenasi peikare latif’ (اندام‌شناسی‌ پیکر لطیف)
[...]

[...]gender for a specific ritual practice, they don't “bear” gender (as their essential feature) ==> gender salience is always in question, not a propor presupposition
“sex has emerged as a salient attribute of the pot's character as a pot”

when zoomorphic figures are present...

ajayeb's zoomorphic figures with their salient attributes are not “purposed” necessarily being to encode their belief-system onto objects that we may read today--like story-board--but rather to make interventions into the world of human-nonhuman relations. to either assist or resist such transformations
[terms sharpened with Alberti + Katie King]


museum studies


(Hayward:) freedom --> initiative in shaping a narrative, a visible body, where one is able to engage and resist [@Xiri] --> contradicts itself because one is really not free from the policing of the physical body --> coming into a [...] body (==> reality and disillusion in public spaces) -->{ narrative, flesh, is filled with memory, emotions, and complexity [@Hoda]
*crafting a space for existence may involve:
•unfolding history
•mapping normative processes
•immersing a “body” in vulnerability (*)


deploy =/= unveiling
sort out =/= debunking هدايت


glocalizing


Katie King reading Hayward: [...] assembling apparatuses for enfolding visions of instrumental, subjective and cognitive technologies among ciliated (مودار, ریشه‌دار) bodies

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

technologies of the literal

grain of analysis, timescale, noting/creating hybrid objects of study
[comparing the incomparable --> lumping --then--> splitting]

***starting off a research project which eventually hopes to have something to say about that hybrid “thing”*** ...with some despised members of a particular time period (--> switching those who count as major or minor characters), promises to make it possible to build in *a range of genders (not just two), a range of writing technologies, a range of self-effacing acts, and a range of publics*, while working from a particular place and time

***there are many different interests creating the pasts***, the possible worlds...


(Leigh Star > Katie King > Sina) “comparing the incomparable”

here i am trying an outline of my interrelated research practices in a preliminary character, the intersection of which I am just at the beginning to understand


ajayeb: writing technologies of the 12th century Iran

plain style

soing naked as a sign

dress and address

ecology of writing technologies


(Katie King:) writing technologies: ideologies layered in time and space * under which writing has been divided [also cannot [...]

[...]cal optics of knowing”
we are seeking a different genus of knowing =/= mediating machine, inscription devices, lenses, panopticons, and various other epistemological tools that many science studies and cultural studies scholars fancy. (is that also what Marialena fancies? her list of tools)

[*]intelligibility: an ontological performance of the world in its ongoing articulation
not a specifically human capacity, intelligibility does not require an (usually human) inttelective agent

the problem with design is that designers (as well as scientists and engineers) are busy with building ‘enhanced communication networks’ and principles of ‘usefulness’, in the way they relate to the “forms” of nature

*connections and commitments (come together)*

the copyright symbol © should be a sign not of the right to copy but, if anything, of the responsibilities entailed in producing differential materialization (for whom and at what costs?)*
Barad ♥


(brittlestar, the plant in my room, ajayeb's creatures,) ...their being is a flexible distributed growing and regenerating multi-oriented shape-shifting topologically variant dynamical system of diffraction gratings

(rhetoric of) re-veiling, which provokes the seeming need for a revealing of nature


entanglement --> inseparability --> spatially separated particles in an entangled state do not have separate identities

there is no epmirical evidence of such a disjunction ontologies at a particular scale, “micro-world” and “macro-world”

who insists on “quarantining quantum queerness”?
quarantining scale and time
quarantining Sadra to “his” time, or ajayeb to an older another temporality, and therefore irrelevant for us “today”

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






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

our resistance and breakdance

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


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

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

the dangerous suffixial worlders, prehensile adjective-builder, natural-inhabitant-makers of “-ian” or “-i” or “-isch” to the name of a nation/country ==> Iranian, Afgani, etc. --> makes subjects
in the case of the podcast https://soundcloud.com/norient/afghanistan-sucht-seine-musikalische-identitat-podcast listen to the way the story of the Afgani music is told by norient (“music in the gl[...]

[...]employing language's tendency to connect like and disparate things to the richest possible effects
(in talk:) figurative is at its most sophisticated: condensed, alive with meaning, pointing in multiple directions at once
(Hollywood's ways) to make meaning seem more attractive =/= figurative speech itself means, and *means intensely*

baznegari-e sanaye adabi (بازنگری صنایع ادبی‌):
1. to say *what we see* = to speak figuratively (first project of simile tashbih تشبیه and metaphor esteare استعاره is to describe, to say what something's like ~~?--> measurement, we can't do so without comparison[?])
2. figures work together ==(to form)==> *networks of sense* (enjoying a metaphoric game, modes of appreciation)
3. figuration = a form of *self-portraiture* (intense involvement in rich, descriptive speech ==> perceptual signature : a destillation/condensation of the way one person knows herself/himself in time and in place)
4. metaphor ==introduces==> *tension* and *polarity* to language (figurative ==> enexpected language into text, shifting the elements of vocabulary)
5. metaphor's distancing aspect ==(allows)==> (us) to speak more freely (to explore a heated, charged experience, “I need more veil” ♥, a delight in a thin disuise; the way a good veil works [according to Doty]: you can see the veil itself, if you choose to. but if you want to, or you know how, you can read what lies beneath)
6. ***metaphor = an act of inquiry*** =/= an expression of what we already know (“i can't prove this [...] but i can feel the power of the result.” unmistakable quality of discovery [of metaphoric figures]: the sort of energy generated when an idea [and a concomitant set of emotions] unfolds before the write [<-- Sven is missing this?]. in this way: metaphor = (a kind of) *argument*= a “thinking through” of what is implied, [oh i have made something] complicated = full of feeling and tension, #excess; investigation of erotic energy, thrilling sonic structures you build,,,)


to become a rhetorical reader of our *gesture drawing*
moments of rebelion, when you have just enough of the strictures of the composed still life the teacher had assigned, you whip out...


description is fueled by ***hunger for the world***, the need to taste, to name, to claim what is seen, to bring it --> the resurrection of the world within the perceiver
*it is very often true that what we are compelled to describe is terrible, or oppressive, or heartbreaking. language is hungry for that, too [...] to eat everything. even the falling and fading world, even misery* (Doty)
-they speak to our hunger for a vocabulary for the whole range of feeling, even the awful parts (--> destruction of speech is dangerous, having no language for what we do good or bad)

desctiption is made both more moving and more exact when it is ackno[...]

[...]> feminization of body care)
[Shapiro discovered] men's active indifference to slight somatic abnormalities (rejecting the possibility that their bodies wear permeable --> masculine self-image)


olfaction --> take displeasing scents as primary indicators of environmental contamination
--but--> smell recede from perception over time as they become incorporated into new senatorial norms (sensitivity down-regulates in a process of olfactory adaptation)


microscopic encounters --sensed--> less nameable and more diffuse sensory practices

exposure: an affective space, at the limit of the phenomenal, the somatic proceeds and then is entangled with the rational


sublime (in chemistry): transform from solid to gas bypassing the intermediate liquid form

*nuclear sublime*
weapons scientists felt the blast bore into the being, into their faces, register of the power of the bomb
> spectacular, brutal, and lightening-fast sensorial pummeling, tossing them to the ground
=/=
*chemical sublime*
formaldehyde sedate speed of chemical off-gassing and the regular human breathing; (not signalled by overwhelming sensory stimuli rather) indicated by a thickening veil of indistinction as perceptual faculties became occluded
...the bodywork employed to apprehend the qualities of indoor air

(Masco & Kant's privileging of) sublimity's correlation with public, spectacular, and violent events =/= (Shapiro's sublimity:) *profundity and density of widespread, private, indistinct, chronic, and fragmented phenomena*

chemical sublime = انباشت استدلالهای جسمانی accrual of bodily reasoning
irritations --> agitations ==> attenuate the effects of vast toxic infrastructure


(masco nuclear) sublime ==translate==> resounding ethical call
chemical sublime ==> ?

...industry's mobilization of law, science, capital


Shapiro: we must look at how the sublime has brokered relations between exposure and the status quo since at least down of the enlightenment

(quintessential of enlightenment project) Kant's sublime: the immensity/might first overwhelms our imaginative capacity (or indicating the fragility of human body yielding a sense of helplessness and distress) then this feeling is countered and ultimately overcome by reassuring one's self of power of the mind ==> reason sets humanity apart and above the physical world
[*]sublime: *internal turmoil and sensuous displeasure is elevated into the delight and superiority of reason* --> humanity's continued progressing

(Shapiro + Gene Ray: ideological function of the aesthetic category of the) sublime within Kant's critical system is anxiously bound up with deep *metaphysical optimism*

formulation of sublime:
•form (space,[...]

[...]g, domestic-wanna-be-feral story, myth of mental intention and animal flesh, irreducible heterogeneous ontologies and involvement of human-animal in multiple agencies, normal stories of becoming human, ]
-which animals are regarded as transgressive and ambiguous in Tehran? and which aren't?
-resisting any openness to the idea of feral animal that was expressed in my family, a meaningful discomfort, actually entails the fear of finding that we are not so different from animals, within the violent landscape of contemporary tehran.
-dust. fixation on clearing the dust out

this is one pattern of exchange.

(another interference:)
*In Pinocchio we have the excellent cooperation between the cat and the fox, who are forming a cunning and successful participatory alliance to trick Pinocchio: the hybrid-robot who doesn't understand his own potentialities and wants to be so-called human, the animal-betrayer. the fact that he can be tricked by the cat/fox is what making him human.
•and Geppetto, oh my god, (he is Yunnos/Jonah?) working on a project inside the fish, colloquial activity and asceticism registered with the fish interiority. Geppetto-pop is refound or saved? by the non-truth seeking robot! --> breaking his self-surveillance as a characterization of pictorial objectivism, a form of moral self-control of natural-philosophical style.
•i rather go with the animal style, the con of Gorb-e nar-e & Rubah-e makar گربه نره و روباه مکار they are opaque and transparent at the same time
•the signifying animal, machine, and human in Pinocchio story is ridiculous!
•towards responding to “opacity” (opacity is complicated philosophical ethical issue regarding animality and humanity) --> refraction. with opacity what is at stake is our “material understanding of our connection with other animals” (Marks, touch 39)


(we are talking about) Fables of Animal Subjectivity [Kenney]

apparatuses of subject formation

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

THE prey and THE visible (both are categories of forest life survival stories. also have high stakes in iranian culture, thought, and philosophy)
--> what is important for a living self?

(bab-e) hekayat-e dusti-e kabutar o zagh o mush o bakhe o aahu o ...
بابِ / حکایت دوستی کبوتر و زاغ و موش و باخه و آهو و ...
[everyone?]
[the story of the friendship of these animals; the quality, properties, and pitfalls of relation]
•what is (re)activating the *imaginary friend*? (is it really fully on shut-down?) ---> trap to abstract thought? ---> this ‘abstract thought’ is dangerous for “sadness” to get lost in it, but it is amazing for “joy”
•how much we need sadness?

why jackal is so persistent and play-full (full of “plays”) in Kelile o Demne's bestiary?


bird p[...]

[...]ndship of these animals; the quality, properties, and pitfalls of relation]
•what is (re)activating the *imaginary friend*? (is it really fully on shut-down?) ---> trap to abstract thought? ---> this ‘abstract thought’ is dangerous for “sadness” to get lost in it, but it is amazing for “joy”
•how much we need sadness?

why jackal is so persistent and play-full (full of “plays”) in Kelile o Demne's bestiary?


bird people
,
fox people

,


arbab-e اربابِ --> dar bab-e در بابِ
(let's do this conversion, we are not “arbab”/master of the story nor ethics or anything else, we like to create “dar bab-e”: doors/openings into different possible path ways)
(it is about teller not fully understanding the story)



‘shekar’ [شکار prey] and ‘ashkar’ [آشکار visible], two entities in play, like the game of stone-paper-scissors, a link in our shared literature that relates the perceptible to the subject of hunt. in a discourse of friendship and enmity, the visible anticipating itself as target for violence, becomes meaningful when we approach it in a game-theoretic-semiotic linkage, relating and tying together issues of voyeurism, surveillance, violence, media and mediation, and predation in poetic itineraries.

[business] friendliness, تعارف Tarof and greetings [and its artificial inseminations] (sometimes) is it covering up or masking really predatory behaviors(?)


and in Kelile o Demne,

کلیله و دمنه Kelile o Demne (i am becoming more convinced that) is (all) about the phenomenology of *friendship and the *contract


Sa'di is the theoretician of friendship (“mojaverat” مجاورت) and Kelileo Demne is the theoretician of “sherarat” (شرارت villainy, felony) saying that the closeness of different subjects is catastrophic [--> proper differences between kinds and subjects.] Sa'di is writing golestan گلستان and bustan بوستان at the time of the Mongols threat---it is the news of the Mongols coming and we know about the velocities of news can penetrate within the thick walls of any city. Sa'di is theorizing proximity based on “mohabat” (محبت love, Liebe and kindness), he assembles a setting of ‘garden’ for the coming of Mongols army. Kelileo Demne's project is pessimist pragmatism, mobilizing ethics in a milieu of violence and power.



---> the story of birds entrapped escape away with the cage
---> the story of cat and mouse project
---> bat and owl
---> scorpion and..


Shakespearean villain <== nature [<-- i prefer Ursula, evil corporally located]
modern villain <== power struggle


کلیله و دمنه Kelile Demne is full of disastrous laws of encounter and encounters of law
a sort of a met[...]

[...]vivorss of Jeju after 70 years) inordinate character of knowledge appears in this world as the unbearable burden of not being able to convert your dead kin into ancestors consigning them to a ghostly existence

--> so that the ancestors can rest peacefully in death and less in terms of the discourse of transnational justice or human rights


reputation of a woman --> the marriage prospects of girls --> ideas of purity and honor --Veena--> “poisonous knowledge” secreted by the large-scale abduction of women (in India-Pakistan Partition)

-cultural understanding of sex as especially polluting for a woman

disclosure or a coming to know that a close relative had a hidden history tied to large historical event --> announcing an “otherness” to a close relative with whom one had inhabited a life.

Partition ==> distortion of everyday language itself and its bodying forth
bodily nature of language
poetry suffused with exquisite portraits of grief
the sense that kinship relations themselves have become lethal

(journalism's) trap of knowledge/ignorance (ruth/falsity) binary [asking for formal solutions to problems of indeterminacy because of the finitude of knowing subjects or veiling of objects] =/= (Veena trying to) attend to regions of knowledge that can turn us to change the questions we ask

(inordinate) knowledge is contended with locally, diurnally, repeatedly

Veena asking how is this knowledge [catastrophic event secrete knowledge in the everyday] endured or contested; concealed or revealed; and what are *rhythms* of these movements?

*inordinate knowledge*
-as citizens, how do we deal with the knowledge that torture is regularly practiced as part of the security apparatus of many democracies?
-what responsibility do we bear for these practices that are before our eyes--that we cannot but help know?
-As relational beings how do we reveal the extent of sexual violence or violent histories of our families to our children and to our grandchildren?

(?to make) responses in terms of the cultural repertoire of one's own society relating to the care of the dead

the necessity of embracing a mismatch between harm and healing, between not knowing and shading your eyes from what you cannot but help know [-acceptance of a certain degree of ignorance as essential for life]

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

Ahmed, Sedgwick+Frank @apass
installation of an automatic “anti-” (for example antibiologism, as the unshifting tenet of ‘theory’ --> *routinized antiessentialism*) ==> loss of conceptual access to an entire thought-realm***

immersed in a precritical understanding of the body
the idea of biological construction having been rendered either unintelligible or naive (in feminism --> an [...]

[...]nother level of description we will look at the concept of Hayula as a device in cross-catalytic relations in matter-energy flows, looking at it as a semi metaphorical and physical nonlinear model for structure-generating processes that populate our world. How attractors and transistors consolidated different energy flows of certain intensities to gain access to self-organization? The energy trapped in winds and currents, atmosphere and hydrosphere, solar energy that plants capture through photosynthesis, has clocked societies for centuries and gave them rhythm. A small fraction of a plant life that has powered most of civilization's past intensifications. Enormous reservoir of oceanic and atmospheric energy fuels a great variety of self-organized structures: tornadoes, cyclones, pressure blocks, and, more importantly for human history, wind circuits. These forms of spontaneous structural generation suggest that inorganic matter is much more variable and creative than we ever imagined.



[...]

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

(Wietske Maas)

materiality that is specific to the eye

similar to a plant, the eye is not a simple aperture to absorb light, but a filter to mitigate external stimuli.

unveil vision as a process of chemical contamination and digestion stemming from plants. vision is rooted in the materiality of digestion.

the human eye is an organ complicit with plant photosynthesis.

in fact, seeing is a process of photosynthesis. as much as plant photosynthesis absorbs excessive light and turns it into the carbon structures of sugar molecules, the human eye has to mitigate light and turn it into the neural structure of vision, cognition, and memory. in this process the eye protects itself from the corruptive metabolism of light, tapping into some ancestral mechanism shared with plants.

if human eye protects itself like a plant, we can think of photosynthesis itself as a sort of primeval organ of vision spread out across the skin of the vegetable kingdom.

material commonality (worth exploring)

incarnate an external organ of vision

our tie with the general metabolism of light

correlations between human vision and the organic world

using a technique to record the surface of reality or using to reveal the internal chemical composition of matter

in the chromatogram, a light reaction reveals the inner chemistry and transforms matter composition into visual patterns

different regime of visibility
light is not just a stream of waves to be passively refracted and recorded but an active and autonomous medium of image-making

mineral kingdom -- forces that drive the becoming of both organic and inorganic matter

drive to formation (Bildungstrieb)

“Runge's willingness to at[...]

[...] 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 one's powers of appraisal and judgment. the representatives of postmodernism adopt the stylistic forms, themes and visual material of their art from the boundless treasure trove of art history so readily accessible today. dependence on what has already been formulated. the underlying tone of this art serves to flaunt an unparalleled sense of superiority and grandiose self-confidence. seen in many performance in this time too. (in my painting i have a rational point of view.) i don't want to orient myself towards ambitions, injected by libidinal energy, of my grandiose self-artist. of those, whose prime concern is to show their uniqueness find themselves faced with the question: “what is to be done?”. I too, choose to refuse to pander to the demands of innovation, style and integrity, but at the same time not to work myself up to grandiose self-image of artistic omnipotence.

look at the theory of intelligence for language and other kind of ‘enjoying’ the nature, art or other structures.

how is the philosophy of the sublime (quality of greatness) related to the format of my talks? if my work is not an endeavor on the philosophy of the sublime then what is it?

in this writing i am not go[...]

[...] it? and when we are at nature?)


rejection of aesthetics (but what seduction exactly betrays? or what does it make accurate?)


average (is truth to nature?)


asceticism of noninterventionist objectivity


“straight photography” is above all a signature of a particular scene, a specific and localized representation only awkwardly adaptable to a mosaic composition from different individuals (Zeiss-lens-camera images)

how scientists deployed mechanical means to police the artist


(for Martin Kusch - objectivity and historiography) truth-to-nature had its rationale in enlightenment sensationalist psychology, with its conception of the self as fragmented, passive, and excessively receptive.
--> to be true to nature was actively to select and interpret sensations and in that way bring them under epistemic control.
--> representation in nanofacture, image is used to actually engineer the whole thing. making and seeing coincide.


eliminating judgment
the device would remove the process of abstraction from the artist's pen

what characterized the creation of late 19th century pictorial objectivity was self-surveillance

(note of Geppetto, Younus, Pinocchio)

personal equation: a systematic error correction


to produce reliable images


While in the early nineteenth century, the burden of representation was supposed to lie in the picture itself, now it fell to the audience. The psychology of pattern recognition in the audience had replaced the metaphysical claims of the author. Mistrusting themselves, they assuaged their fear of subjectivity by transferring the necessity of judgment to the audience.


(Grashey's) police metaphor was entirely appropriate. Not only was the history of late-nineteenth-century photography thoroughly bound up with the history of crime control, the x-ray photography itself was increasingly finding its way into court.

scientific evidence

legal evidence

at issue was, once again, the shifting border between judgment and mechanization, between the possibility (or necessity) of human intervention and the routinized, automatic functioning of the technology.

medico-legal concept of evidence

the image of the x-ray appeared (in court at least) to preempt and displace all other forms of knowledge.

(Allan Poe:) “if we examine a work of ordinary art, by means of a powerful microscope, all traces of resemblance to nature will disappear--but the closest scrutiny of the photographic drawing discloses only a more absolute truth, more perfect identity of aspect with the thing represented.”

trompe l'oeil (new note)

in X-ray, the encryption of information takes plac[...]

[...]left with, the reminiscence, die Reste, and so on
(Rousseauian, Heidegger also,) there is too much action, let's back off, let's retreat, let's listen to what the retreat is...
-retreat not as a military tactic, which means you are doing it in order to win something

---->[the story of writing]
within the artist world [artist as a creative being who inscribe on the world and in the world] (including apass) “writing” is internalized as the ‘bad object’
always considered secondary, excremental مدفوعى, the sign of something lacking: if you were in the real space of action, of being, you wouldn't need to write
-(for artists) writing distressed as an activity
-[the question remains] who holds the phallus? (in a converstaion and elsewhere) (=/= being open to being)
-taking dictations, an abjected position
writing is always linked to modalities of #retreat, evacuation, nonpresence
(am i associated with ecriture?) ==> being persecuted (on some level), there is something unbearable about the retreat ----> panic of the political
-let's inhabit an understander of retreat and what it involves, and, taking the responsibility of leaving your post. [we learn from what Kafka(‘s architecture of decision) surveils and marks for us > Avital --> where we are speaking/speeding from? and what is the architecture from which language emerges? is it a textual ventilator? or things are threatening to fixate?]

how Iran named its Iran-Iraq war? Défense sacrée, the Holy Defense, دفاع مقدس, (and many other names)
how did we “have” an experience---after the war? (much less an adventure or an adventurous encounter with history pumped up with meaning and sense-making and productive futurity)

to tabulate

ok, i am refering to things that don't come up as part of the master discourse, things that don't come up as something we can assimilate (جذب) or appropriate



towards the gaze --> a theatrical gesture : to see everything serenely (in quiet contemplation) --> to be (at last) free from the Gods

(those who believe that) there is only transcendence, (that transcendence is all there is)
(this is also the common mistake in reading Iranian old mystic literature)

cruel hallucinations

laws criss-cross the world

...for i am a slave of science

the chain of orders : the new is born of the old =/= angle (interrupts the stoic chain, the chain of cause and effect)

extermination and determination
laws of identity, repetition, and information-free
death at the end of entropy --> sequence of events (from the point of view of plague narrative --> the law is the plague + the reason is the fall [--> everything falls to zero])
the same ~=?! non-being

drops of knowledge

physics o[...]

[...]when reading Tazkirat al-Awliya?]

...lending cryptic terminologies and cosmic ideas

to become an echo of a profound legacy


we ask again: which phantom-sphere is more interesting? more aesthetically and philosophically attractive in its contours, appearances, and orchestrations?

which archive remains in fire throughout?

-which (archival?) constructs promise to survive us?
-things that run on hollow spectacles of meanings and simulations of depth
-adapting old tales to new territories of experience


an apocalyptic significance in the master-disciple relationship
(topology of communication/education)


(mysticism) an excursion into the otherworldly (or the eternal)
lending cryptic terminologies and cosmic ideas a palpable and resurgent quality.



THE pursuit: to become the echo of a profound legacy

the question is not the legitimate/authentic knowledges versus superstitious/mythic doctrines, rather: which phantom-sphere is more arresting? which archive remains in fire throughout?

modern-individuality versus the magnetic power of the sectarian voice..

counter-veiling definitions of freedom: the freedom of infinite mediocritized choices versus the freedom to choose the all-engulfing one thing.

these preferences: on some remote place of calculation or in terms of immediate force?


(this talk might be) a critical rant

(eastern thirds:)
the voice of a strange immunity

sacred crimes

one is hard pressed to find a truth that does not have a dead body


never-ending allegory of loss and primal innocence

irrational desire of a no-man's land of an eternal immaturity


(an existential evacuation)
committing oneself tself to erratic wanderings in the desert => translation of a familiar topology into an ontological modality?

the extravagant paradox of proximity and distance
(interiority and exteriority, presence and absence)

civilizational taxonomies (--> versus animist taxonomies, in Attar's animal-birds)



the (sacred boundaries of mysticism) and mystic boundaries of the civilized city
the peripheries of the city became mystic/sacred


mystical channels*


they present worlds immersed in a kind of constructed a priori

two irrational analytical strands:
(1) to isolate the rare technical and conceptual arsenal behind an ethnographically imagined space (San'an's biography missing in Attar's Tazkirat al-Awliya--Attar's obsession with biographies, he is drugged by bios, totally high---he can't let go of them, he cannot detach from the absents, the paternals? his maste[...]

[...] mystical landscapes I am exploring in San'an's story?)


the dominion of the partially unseen


guarding its inner workings and trajectories
(the cinematic openness also is) guarantor of its constant mutability(?)



the exoteric logic of interiority (reigning since centuries in Iran)


for only the buried dimension is sovereign

secrecy =/= lie
(I am a fan of lie and against secrecy)
talk about a theory of lie
(a talk about a theory of violence)



[the issue of: opposite, omen, and alarm (in art)]
omen =/=? artwork
(omen is a phenomenon that is buried to foretell the future, isn't that an attractive trap for artist's self grandiosity?!)
omen has a binary answer
omen =~ ‘audire’ (Latin root, to listen)
omens come in the artistic and poetic production--in the poiesis--when the artist is young: the fabulous age of self-assertion, and he or she starts way to big and later is abandoned or abused by it.


(enforcement of an elusive stance from within) the self-enveloped site of the event----the artworks become closer to omens


at once episodic and veiled, protecting their right to invisibility above all else


(perceive themselves as) the merchants of the unreasoned experience.
(as opposed to the mechanisms of instrumental reason) ---- omens


Literatur(ware)haus
warehouse vs. Haus
(at the house of being)

warehouse of the irrational, a cellar-arena of provocation and unrest

I don't have an eloquent language--I am not in the house of language, but Attar is

transmutative
depthforming


sudden exposure to exile space

a postcultural interaction (?) --with no proximity to the past or known present
(am I trying to create proximity to history in my lectures versus my non-proximity in earlier visual works such as “vagabond” 2011 Tehran)
is that to adopt an ******existence without context******?
(in lectures, am I un-separating myself from my own history?)


*reverie (=the mind flees across secluded planes)

exile space =~ refuge, solitude, immobility =? nondialectics


[on Vagabond] --> http://www.sinaseifee.com/Vagabond.html
-domination of the partially unseen in my own film, ‘vagabond’
-did I believe that only the buried dimension is sovereign?
-continuously interlacing experiences of solitude and immobility
-minimalist side of mysticism --> stillness is a catalyst for acceleration?
-nomadic dispositions
-suspended (=the chasm of self-consciousness)
-


aesthetic tactility over aesthetic fantasy
where is the cinematic-mystica[...]

[...]/> preserving the ‘good object’
who is doing it and what is the good object for?
(the missing good object, forever)

Tarsaa demands him to drink and not to get drunk

سوی خوکان شتافت
San'an's pig-phobia
introducing the pig in a bird's story
(Hoopoe convincing the Nightingale, Nightingale convincing the ...)
the way of the pig

how earthly we are, we, creatures of earth, how metaphysics forecloses us
Attar keep throwing similies of horizontal and vertical
(simile صنعت تشبيه, شبيه صنع)


scanning through the scandalous moments in San'an...


I want to be German everyday



de-system or to desist, nondialectical negativity


‘Integrieren’ is transitive verb, has a virtual object or project


I am in Ausländerbehörde, the opposite of hospitality?
I have to stop talking opposite rhetoric. but this was not an antithesist opposite, it was a logical opposite


violences of the encounter


San'an's love-story, ist nicht das Tristan und Isolde


‘watch your back’ is the origin of surveillance {?}


I hope I am not interrupting here!


killing it and loving it completely
so we are working (fine-tuning) on phantom noises, parasite emissions, we have a sound-track here
we want to be aware of where we speak from, what kind of other sonic layers are somehow offering themselves, or coughing in (‘sorfe’ سرفه)
to point out the static, dormant, inert, ambient

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

and I like to hand myself over




how flowers make sense
(in Iranian metaphysics)


(---> go to Baudelaire's Fleurs du mal)



the rhetoric of desire in San'an, how is it (technologically{?}) determined?

how are things turned on or turned off in San'an? etc.
right at the moment that he is allegedly at an emission of a dream/call, we are dealing (or working) with (the essence of) technology, there is a mitten, trans-mitten, transmitting, emission, etc.
[he is welcoming a call---it was Heidegger who linked thinking with welcoming---to arrive] --- [to San'an, ‘what (the hell) was he thinking!!!?’ both in the sense of the ‘blame’ and the ontology -and epistemology of it]
(how is he revealed to experience the call of a more primal truth? the girl)
[if San'an was medium-reflective he would pose himself with the call/dream and never set foot out or act or take an ego-suicidal mission---but that is also a problem;

*footnote: Hafez trying to travel (to India, invited kindly with Reisef?rderung (travel grants) from Sultan Ghias al-din himself, singing [...]

[...]es either bore or aggravate Akhavan --only--> (transient historical specificity of) *turmoil demands poet's greater urgency*
(the poet has earned the station to say) “no more of this” (“it's enough”) ~ an *order*  [=/= wisdom, sage, diplomatic response of an interlocutor, truth-telling, equal dialogue, negotiation]
poet's expertise and sensitivity: the storyteller's intimate relation to impermanence and destruction (--> Ali, Sana, Hoda, Setareh)

[-]Baraheni's depiction of the spatial domination of the city by Pahlavi regime from 1952 to 1979 --> SAVAK responded to and fueled a striking development in the political consciousness of the urban centers ==> labyrinthine evolution of the rebel form
hie poem “An Epic in Reverse” (Akhavanian reversal) neighborhoods of stigma, filth, and backwardness --> hybrid of animality and criminality
(Mohaghegh asking:) what is the author's recourse once stranded behind those iron bars, and now acquainted with the gleaming tools and instruments of the guards and royal executioners? for Baraheni, the answer seems to rest within a literary turn toward the arsenal of vulgarity, where language is forced to howl and curse again, to match the shock treatment and flagellation (شلاق shalagh) ==>
1. to unveil the degradation and depravity of power, to show it as unbeautiful and disgusting in its most bude form
2. to wage some reciprocal hate against power, to maximize the rawness of what is happening

[-]Shamlu's (dead-end) sightings of public execution and secret police night-raids of 1979-81
(Mohaghegh describing islamic state of iran through Shamlu:) a new iteration of revolutionary terror, millenarian clerical establishment that foresees self-congrave a feverish certainty across every corridor of urban reality (=/= conservative disposition of an ordained Shah seeking to keep his domination,) the vengefull return of a long-suppressed counterabsolutism that has been waiting anxiously for its chance to unleash and envelop a national identity in its now-seething ideology
-bringing the celestial abstractions of a faith crashing down into tangible existence --> they must ***sew, lash, and brand their righteous-ecstatic modalities into awesome materiality***
the vocabulary of: the prophetic, the messianic, the inspired, the sacred
}--> *Shamlu's avant-gardism had always led him to experiment with rotating styles of folkloric ballads, rebel anthems, existential meditations, doomsday rants, elegiac oration, children's lullabies --into--> (a singular blast of an) account of a devastated urban space that moves somewhere between legend, omen, song, myth, fairy tale, and war cry [--> Shamlu responding to an islamic revolutionary ideology that had enlisted its own alchemy of proclamation, lethal consortiums of drives that fuse the most savage, the most medieval, the most modern, and the most postmodern]
•being coming completely s[...]

[...] continental philosophy:
•Schopenhauer: existence = reckless collision of transience and nonsensibility <== *dramatic dissociation of the aesthetic from the historical* (<-- Sana's current stance, for Sana the world is will and representation):
history: will's vicious reign over existence
art: space of escape (from the profanity of history, a rare fleeting opportunity to reimagine existence as it potentially could have been but never will be (~=? fiction --> is that why science fiction for iranians does not have the same signification?) [=/= redemptive corrective to the barbarism of the will, =/= weapon by which one might attempt to overthrew the will]
•Hegel: (paradigm of a) complete collapse of subjectivity with history. reason is sovereign of the world
*Dasein: work within the preconceived framework (barriers) of historical consciousness in order to modify its stance within the world
•Marx: the intention of restoring humanity to its actual historicity, positivism + humanism, epochal advancement, *dialectical materialism*: placing subjectivity in a state of subservience to a larger “historical reality”
•Althusser --> *interpellation: power first manifactures a conception of the self that it can later subjugate through the surveillance techniques of the institution
*subjectivity exists solely within the revolutionary progression of the prevailing modes of production*
•Adorno: the discourse of individuality within modernity operates as an accomplice to techniques of reification and the overall obfuscation of the culture industry ~= *assimilation/execution of myth by instrumental reason* -->{ art can be understood only by its laws of movement, not according to any set of invariants ~ antinomy: art is defined by relation to what it is not (separating itself from what it has developed out of)
(Adorno + Frankfurt School:) **subjectivity thrives in the decisive act of interpretation, one through which the ideological saturation of society finds itself unmasked and history is restored to its contestatory complexitoes**
•Sartre: existential liberation + historical “engagement” + artistic subjectivity --> writing = a praxis-based motioning toward futurity [~=? accelerationism]

Adorno/Sartre --> ***واجب indispensable search for a writing act tied to revolutionary desire, negational change, futural hope, pseudosalvatinoal intentionality*** [=/= Hedayat, Nietzsche]

==> invalidating mimesis as a legitimate conceptual category (!?*)

through an account of self and world as *mythopoetic entities* (~= willed immateriality) --> *chaos-consciousness* (interlacing experience + thought + desire) effectively disbands the Marxian hierarchy of true and false consciousness by virtue of its dissolution of all paradigms of historical “reality”

nowhere-zone between desolation and the everything --> experiential anarchy ==> the poet/[...]

[...] /> (according to Mohaghegh) this chaotic middle eastern elsewhere is not yet openly acknowledged by literature
-borderline illegible narratives
-emergent textualities

(my allegiance is with Mohaghegh's allegiance with) badlands of postcolonial site and its rogue arsenals [...] ==allows==> a fugitive, errant trajectory

(i have been tracing the locatable mimicries of middle east)


***chaotic textuality <--> <==> conflict***

actualization of a *will to cruelty*

to performance a fatal experience of the text


(literature as question =/=) literature as moral transaction [<-- chaos reminds us] --> Ali, Shabnam, Hoda, --Sina--> let's enjoy the pleasure of watching the text die* (_to rid literature of its survival instinct)

literature as a space of unbearable vulnerability --> perpetual sabotage --> each idea, each interpretation draws the text closer to (the hour of a) collapse

*contact with nothingness*

inscription of fatality

conceptual matrix of fatality:
•extremity --> breaking points
•excess --> an effusion, an unforming
•exhaustion (=/= fatigue)
the avatar of ecstasy
veiled secrecy of affirmation
}--> *archetype of cruelty*

--> [to speak of] (chaotic text as) *alchemy*: corrupt the order of things, become reborn in a polluted sensibility
(is this what i do?)

chaotic text must fashion a generative prism, unnatural admixtures, *contaminated alliances*

[let's] *unload texts toward corrosive depths [...] where they run their acids across one another* --> my work

transition from theory --to--> theft
transition from (the profession of the) reader --to--> smuggler

(strands of thought ranging:)
from cruelty --to--> fatality
from alchemy --to--> piracy

chaos --> anarchic potential, disquieting worlds

(Mohaghegh asking:)
*is chaos an affirmative or nihilistic experience of the world?
*is chaos primarily creative or destructive?
*is the expressive act (aesthetic or philosophical) a chaotic state?


*(east's) horizon fastened to the exteriority of Western thought*

experiential elsewhere

the so-called [*]cultural difference: an old game of declaring the world's disjointment
==> many people (including myself) ***to perceive their intellectual and poetic exercises as in partial alignment with the creative possibilities of their culture***
*partial cultural alignment* --> german discourse on integration


[chaos] manifesting and fading within countless spheres of speculation:
•Benjamin's temporal arabesque
•schizoid desire-production of Deleuzian nomadology
•Artaud's hysterical demand (-d[...]

[...]ods and the putrid discharge that oozes from fresh wounds
◦hell-dweller: scorpion, ideal killing-machine, back-biter, poisoned tips
--> ***nonstop leaking of the inward outward***
2. body parts of hell
3. topographies of hell

Mohammad's night-journey's hellscape, vivid orchestration of space
[...]in one direction, a “river of bile, blood, worms, and fire[...] boiling together, putrid and revolting” alongside another “black and rippled with fire[...] growling at itself with clamour and terror”

experimental cuisine (demand a certain oblique consciousness from the participant)

angel physiognomy (multi body, collective chant) ~= underworld scorpions
atonal angelic larynx ==> non-harmonic, anarchic, cacophonous image of the heavens (--Mohaghegh--> divinity as noise)
•prophetic listener (body became organs of hearing, schizophrenic audition of شش جهت six directions)

wind of barrenness
rih al ‘aqim (from the species of criminal wind bad-e dabur, God sends it to destroy things)
•blows throughout the placeless realm
•particular condition of absence (in taxonomies of ruin and chasm)
•their moon-like faces
•innumerable

[*]veil: transcendent invisibility, receptacle of competing backstories (of shame, conspiracy, superiority, covert, elite)

galleries of self-covering demonic beings

Gabriel: angel of revelation (oversees:)
•khasf خسف sinking into the ground
•maskh مسخ disfiguration of features


astigmatism (a type of refractive error, retinal tearing)
cartographical layerings



(Mohaghegh reading a Babylonian nocturnal prayer)

(old) god [divinity cults of ancient worlds]: signposts of an extra-human imaginary ==> consciousness trespass beyond itself

in the face of the night's obscurity (when the all-seeing shuts its eyes)
pastoral life turns murderous (at dark)

signaling the absence of fairness...
blurring of omniscience...
delay of verdict...
aimlessness of quest

•blindness to fill the void of divination
•wandering, detour, or stillness to fill the void of odyssey


Sin
moon-god
•enigma (“he whose heart cannot be read”) --> epistemic
•futurity (remote: “could see farther than all the gods”) --> temporal

somnolence خواب و بيدارى
==> branches of nonsense pervade (disbanding of the herd)

(cypress سرو) tree
inspector of cosmological space


in theo-terrestrial plane:
1. alluvion: the wash or flow of water against a shore --> inundation
2. alluvium: a deposit of clay, silt, sand, and gravel left by flowing streams in a river valley or delta --> detritus [residuu[...]

[...]templations --Elias-->
•ignores majority of human experience
•(favors) apophatic (transcendent + ineffable غیر قابل توصیف) =/= cataphatic (immanent + experiential)

unstable & somatic ways we respond to (and seek out) everyday images

evocative & powerful (<--Sina-- nonartisitic images)

(art or not art) ***aesthetic response***


[*]children's media: aesthetic social imagination

(moral components of:)
cruelty, hurt, disgust, disdain
kindness, happiness, admiration, love

physical, material, somatic relation to the ethereal, metaphysical, intellectual

(?how can we) confidently treat “images = sources of socioculturel information”

(from) Islamic culture --to--> cultures associated with isalm


strong opposition to representational religious art <-- modern Islamic societies --> unproblematic accepting of representational religious materials intended for children

didactic islamic visual media:
•(Kuwait) the 99 --> heroes for each name of the God
•(Pakistan, India, Afghanistan) burqa avenger --> burqa clad superhero against a corrupt view of traditional religion, using veil as costume
•(Pakistan) Ferozsons publisher
•Uysal press
•Timas press (Cem Kiziltug)
•

age-graded sequences of children's religious books --> progressively decreasing use of images


questions (> Elias:)
•are there culturally specific ways of seeing --answer--> yes
•does religion requires its own categories for understanding visuality and sensory systems? --> *religion is a problematic category* <== inherently unstable {religion referring simultaneously to systematic ideological systems, atomized and multivalent beliefs, range of individual and cultural practices}--> constant flux + relative to each other =/= religion: discrete phenomena


•scholars who argue for a transcendental quality to religion
•Durkheim + Weber --> religious = behavioral
•Otto --> location of religion: a fascinating incomprehensible force outside of the human person
•Eliade --> essential unity of the religious (~= commensurate human behavior)
•Elias --> manifestation of belief and ideology in visual written emotive forms --functionalist--> [*]religion = visual art

visual material --serve-->
•aesthetic
•generator of meaning
•generator of affirmation شعاری
•icon
•talisman
•objects imbued with religious function
•token of aspiration
•instrument of aspiration (or other emotions)
•explicit reminder (of good behavior)
•gesture towards a better future : wish images
•

seeing = embodied act (---> go to Gossip Girl)
•(individuals make complicate[...]

[...]errida--> sequential & jussive (imperative)
+ scientific work epitomized the developement and rigorous application of these procedures (---> go to Serres's origin of geometry and greek empire)
***synchronization brings material forms (commodity flow, train travel) together and when geological and historical time are mapped into the same time --> metaphorical & ideological & material interact (==> emerging powerful possibilities) [--> in art we also do a lot of syncing and synchronization (<-- this is perhaps what Pierre meant by saying that researchers are creating their own science)]


time management, a central issue in industrialization
Babbage: clock = regulator of time

industrial world-knowledge ==> importance of the division of the history of the earth into equal periods of time

information drive (a drive *to save as little information as possible about something*)

(Latour's) oligopticon: special places where the micro-structures of macro-phenomena are crafted, local activities become a “bigger” issue (such as parliaments, courtrooms, offices), where different strands of “macro-social” phenomena are weaved
-they see much too little, but what they see, they see it well (=/= total surveillance of panopticon)


watch (from 1800 to 1820 at least 100000 clocks and watches were produced every year)

“clockwork ocean” with waves and cycles of salinity as “balance wheels”
(Bowker > Graham Burnett > Fontaine Maury)

}==> imposing a **temporally mediated qualitative difference between the creator and created** (instantiated on the factory floor and in nature) --> creators stood outside regular space and time (=/= situated knowledges)

(19th century) scientific work = imposition of a representative framework of regular space and time on social and natural time
(science was and still is) making society confirm to the same spatiotemporal representational framework it was/is “discovering” in nature (---> go to the #scientification of christian genesis in Nolan's Noah film)
*imposition of a regular spatiotemporal representational framework* = (Bowker's) [*]convergence (a key aspect of synchronization): a cosmology (inspired by factory production) of nature and humanity--to make science, art and politics converge more and more towards the same goal, to introduce to them the notion of change, progress, succession, continuity, life, submit them to the same law (of constancy and uniformity)
•in astronomy: (1836) “the return of the comet of Halley at its predicted time has been remarked with intense curiosity and satisfaction by astronomers, and by the public. this has now become a regular and well ordered member of our system” (=/= ajayeb)

*representational framework of temporal regularity* ==> one can read backward into the past and forward into the future (--> # seq[...]

[...]ies “human” ==> new inequality between humans and nonhumans

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

wmst601fall10.blogspot.com Katie King

zoo spelled backwards

http://www.ediblegeography.com/cross-species-dining-an-interview-with-natalie-jeremijenko-and-mihir-desai/
Jeremijenko @Sarah
edible lures
bio-amplification that happens through the food web

the New York of...
the Brussels of...
(there is always) the Tehran of X [trees, dogs, rats, moms, thugs, etc.] (=/= the X of The Tehran)


approach: targeted drug delivery --> doing focused interventions =/= treating the whole system

links of how *shared interdependent transsex* [shared rearrangement of sex and re/production] is unfolding
-responding to this rearrangement not through fear of the eco-catastrophic assumptions

*shared interdependent* =/= dependence, independence

prefix -sphere =/= -scape
bioscape --> life and energies (not necessarily “alive”) in relation to an imperfect spherical earth, but also its relations to multiple other possible planes, elements, assemblages, and processes (beyond the biosphere)
(jetscapes, oilscapes, foodscapes, microwavescapes, surveillancescapes, mountainscapes, sunscapes, waterscapes, etc.) -Kier


you could love in a goose's world ==> you are *goosomorphous* (~ producing a goose body & being produced yourself by a new identity --> a not-attributing anthropomorphic love)--> *anthropomorphic: to add new definitions to what it is to be a human being*
[*]anthropo-zoo-genetic practice: practice of domestication, by adding new meanings to X, and new identities that provide these new meanings
“Lorenz is articulated by the setting he created. The setting is articulating new ways of talking, new ways of being human with nonhuman, human with goose, goose with human...” -Despret

de-passe-passion knowledge ==> a world ‘without us’ ==> a world without ‘them’

*impoverished: a world of minds without bodies, of bodies without minds, bodies without hearts, expectations, interests, a world of enthusiastic automata observing strange and mute creatures --Despret--> **a poorly articulated (and poorly articulating) world**


•autological subject: discourses, practices, and fantasies about self-making, self-sovereignty, and the value of individual freedom associated with the Enlightenment project of contractual constitutional democracies
Sven, Maarten,
Isabel for whom sex is disseminated
•genealogical society: discourses, practices, and fantasies about various social constraints and psychic assaults on the autological subject by various kinds of inheritances


“liberation denied, liberation achieved” -->
•both visions dependent upon an all-or-nothing approach to social change
•both v[...]

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

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



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


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

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

(something to consider, regarding the pigs and wolf story, also an interest for performances that happen in closed space;) there is a standard account that says ‘interiors’ and ‘interiority’ are linked, that the articulation of interior physical space enabled the development of certain kind of (initially bourgeois European) sense of subjective life--as something sheltered and enclosed.
=/= interiority (subjectivity) is linked to the exterior [Sennett]

O-- still in the 15th century (when sex and sleeping was not veiled under curtains) there was no correlation between the notion of privacy and the interior
O-- in the mid 18th century (among European bourgeoisie) a new ideal of domesticity appeared which dictates a new interior space --> separate room separate functions, segregation of domestic activities
O-- Rousseau: in the shelter of private domestic space subjectivity is set free (--> a different kind of subjectivity (one which guards the self, something to be protected from the outside) is enabled by the development of the division of labor in interior space) [this is not merely architectural, it is also something about the clothing people wore: wearing different clothes in family or in the realm of strangers. houses became warmer]

(Simmel's) “urban subjectivity”: street physical over-stimulation ==> wearing a mask, you show nothing to people, you are not there. and behind this mask there is the feelings you are having, and these sensations behind the mask are your subjectivity.
it is a reaction to being exposed to difference and complexity
the subject is divided: neutral on the outside / stimulated in the inside

(i don't want to become a camera)
observe (without interacting)
observational cruising
[the standard account:] interiority ~= reflexive detachment, reflexive withdraw

social media and exteriority

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

Sennett, “3rd world” SPeCo62Mz2Q : condition in which centralized space or distributed communication networks are missing
-a public space that is officially organized
*parks: open space that are reserved for the public: “where informal[...]

[...] deliberate archaism
(--> medieval mystery plays)
closed-off antiscenic space --> forms of popular display (shadow figure, puppet theatre,) that only simulate or evoke the “cube” of theatrical space


to be careful with *grid*
[*--stories that the grid tells--*]
(Crary > Krauss:) by its very abstraction, grid conveys one of the basic laws of knowledge: *punctuality* [---> go to apass psychological optics and image of knowledge incorporated in presentation of projects, #workshop on topology] --> the separation of the perceptual screen from that of the “real” world
[*]grid: (19th century) emblem of the infrastructure of vision --> becoming an increasingly insistent and visible feature of neo-impressionist painting
(~/= Crary is hesitant to characterize Seurat's flatness structurally as grid)
-tabular field with rows and columns making impossible a point to point (= punctual) relation between spectator and image

/> (Martin Jay:) two scopic regimes:
•metric and homogenous tableau loosely synonymous with classical space
•decentered and destabilized perceptual regime with its mobile and embodied observer

the evocation of a scenographic setup in Seurat (Parade de cirque) is a veil over the desiccated, nonhomogenous, and additive construction of the work


frontality and unity of framing (of “primitive” cinema...)


[?do we need to] (in an illusionist mode) satisfy the principle of unitary organization of the scenic space


(how should you be concerned with [public record] of your intellectual and aesthetic formations?)



Seurat's Parade de cirque =/= Leonardo's Last Supper
(Seurat broke free from Leonardo, and i should from Seurat)

both of these paintings are concerned with the revelation of a mystery:
•Leonardo: the mystery of Christian sacrifice as it as it coincides with a lucid apprehension of infinite extension
•Seurat: the “mystery” of the disenchanted and quantitative order of capitalist exchange (and its overturning of homogeneity and legibility of space)

witness to:
-holy communion -Leonardo
-rituals intrinsic to modernity -Seurat

in terms of orthogonal illustrated in Leonardo is precisely what Seurat dismantles in Parade de Cirque

the question of value
movement of abstract quantities
(transactional dimensions of Seurat's work)

lost transparency:
how the use of money within modernity transformed the social character of exchange ***from something interpersonal to an anonymous transaction*** at the distance (--> Reza's hold-up of values, the dream of interpersonal transaction and resistance of anonymity and distance)
[the problem that all artists have with money --Simmel-->] *a priori equivalence of price (for all comm[...]

[...]r /> Pierre Boaistuau [<== Peucer, Lycosthenes, Swiss surgeon Jakob Rueff, naturalist Konrad Gesner, Pierre Belon]
histoire tragique
histoire prodigieuse (monster literature, bestiary?)
•two-headed woman seen in Bavaria in 1541
•three-legged Siamese twins from 1552
•calf without forelegs reported in 1556
•celebrated monster of Cracow
•
ghoulish tone, religious didacticism, erudite آموزنده, monsters as polemical weapons
“nature's wonder?” --> to “discovre the secret judgment and scourge of the ire of God”

The Scripture sayth, before the ende
Of all thinges shall appeare,
God will wounders straunge thinges send,
As some is sene this yeare.
The selye infantes, voyde of shape,
The calues and pygges so straunge,
With other mo of suche mishape,
Declareth this worldes chaunge.


...monsters began to lose their religious resonance
it was unlawful to “delight” in the undesirable
portentous meaning of monster

(from) fear --to--> delight
(from) prodigy --to--> wonder
(from) sermon --to--> table-talk
(from) horrible, terrible, effrayable, espouventable --to--> strange, wonderful, merveilleux (marvelous جالب)
(from) final cause --to--> proximate cause (physical explanations and the natural order)
}==> nature began to assume the role of an autonomous entity with a will (and sense of humour of her own) ~~> natural wonder



wonder literature ([lavishly illustrated bestiary, cosmography, travel literature, geological curiosa, herbal and astrological lore,] of later 16th and 17th century Daston) --> secularization of an interest in (monsters as) prodigies
--part-of--> the great body of common culture
--affinity--> popular 16th century genre of diverses lefons (selections from famous authors)

catalogues of stran strange instances or hidden properties of animals, vegetables and mineral
(middle class culture in elizabethan england)

prodigies denuded of their supernatural aura & (presented) to surprise and entertain the reader =/= to acquaint the reader with imminent apocalypse and judgeme

Certaine Secrete Wonders of Nature

portentous events بد شگون

(crocodiles) to be granted honorary monstrous status by virtue of their rarit

many will reade them [monsters], heare them and haue profit by them, that otherwise whould neuer haue knowen them. For many (I suppose) will buye this Booke for the things whereto they are affectioned, that neuer coulde or would have bought, or looked on the bookes, wherein all they are. -Lupton

common and popular forms of escapist literature: *travel books* and *chivalric romanc*
(--> don Quixote)
monstrous races (men with a single giant foot, or huge ears, [...]

[...]ure of the educated layman (lawyer, businessman, government official, and their wives and daughters)

[change in sensibility (&-=>? change in interpretation)]
beginning of the withdrawal of the educated classes from more popular culture
@Goda

monsters (familiar canon of prodigies) became a subject of great fashion and not vulgar

(Daston tracing how) “in the wonder literature, then, monsters--along with the rest of the canon of prodigies--began to cast off their religious associations. this trend was accompanied by a movement to emphasize natural causes over supernatural ones.”

Pare represented [the causes of monstrous births] an elaboration on the natural explanations offered by Aristotle and writers in the Aristotelian tradition (too much or too little seed, maternal imagination, a narrow womb, a traumatic pregnancy, hereditary disease, bestiality and so on) + a new causal category: artifice (to include fakes and children mutilated by their parents to enhance their take as beggars)

shift in *causal thinking* --> (expanded the power of) maternal imagination covering eventuality ==> a new way of talking about nature
{(from) in the prodigy literature nature was effectively transparent (a veil through which God's purposes could be discerned)}--to--> nature gained a new autonomy ( fertility of invention =/= wrath) --> *nature personified* (the artisan) [Pare: “chambermaid to our great God"], monsters were treated as jokes or “sports” (lusus) of a personified nature

transcorporeal fields of sensoriality =/= boundedness of isolated bodies and things

nonanthropocentric zoological studies



Bacon's (tripartite division of) natural history:
1. *natural: the study of nature “in course”, or natural history
2. *preternatural: the study of nature “erring”, or the “history of marvels” --> a coherent category (=/= miscellaneous collection of phenomen)
3. *artificial: the study of nature “wrought, or the history of arts

nature's aberrations for the finest examples of her workmanship

nature imagery of the wonder book

renaissance thought -->{ (antithesis of) art =/= nature }--> art may aid, imitate, modify or surpass nature
--✕--> Bacon: art (formal and final causes) should become more natural & nature (material and efficient causes) should be made more artificial --> monster: nature's artificial work
•nature in extremis =/= conventional wisdom
•monsters: models for the novelties of art

--Bacon--> enrichment of both speculative and operative natural philosophy (=/= books of fabulous experiments and secrets)

**wonder literature sacrificed accuracy to admiration**

corroboration


xxxxxx

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

to take echoing abstractio[...]

[...]words referring to persons, things, and actions of the Old Testament which are inspired types of persons, things, and actions of the New Testament.

The early uses of allegory and topology were very close. Later a clearer distinction was made between the allegorical mystical, and tropological moral, styles of interpretation

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

(Mitchell:) vision has played the role of the sovereign sense since God looked at his own creation and saw it was good, or perhaps even earlier when he began the act of creation with the division of light from the darkness.

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

(Corbin)

Platonic archetypes in terms of Zoroastrian angelology

psalms and invocations to the beings of light

the celestial physics, which limits the number of Intelligences

victoriality
Sovereignty of Light, heralded by Zarathustra زرتشت‎‎

(arch)angelic vectors
>
to grasp the notion of ishraq (eshragh اشراق), the structure of the world that it governs, and the form of spirituality that it determines.

ishragh is at the same time both the ‘illumination’ and the ‘reflection’ (zuhur ظهور) of being

appearance = unveiling

Thus, just as in the sensible world the term signifies the splendor of the morning, the first radiance of the star, in the intelligible Heaven of the soul it signifies the epiphanic moment of knowledge.

the Presence of the philosopher at the mutational appearance of the intelligible Lights
“estrangement from their bodies” was for them a philosophical question



(for hayula proj.:)

primordial Flame which is their source, and which Sohrevardi claims to have seen in a vision that revealed to him the authentic ‘Oriental source’. This is the ‘Light of Glory’ that the Avesta names as the Xvarnah (khurrah in Persian, or in the Parsi form fan, farrah فره). Its function is primordial in Mazdean (مزدایی) cosmology and anthropology. It is the effulgent majesty of the beings of light, and it is also the energy which conjoins the being of each being, its vital Fire, its ‘personal angel’ and its destiny...

... the ‘negative’ intelligible dimensions of the ‘longitudinal Order’ (dependence, passive illumination, love as indigence)
produce the Heaven of the Fixed Stars which accords with them. The innumerable stellar individuations of this Heaven {as in the Avicennan schema, each celestial orb is celestial in relation to the Intelligence from which it emanates) are so many emanations which materialize, in a still wholly subtle celestial matter, that part of non-being which conceals--if one thinks of it hypothetically as isolated from its Principle--their being that emanates from the Light of Lights.
... from this second order of Archangels there emanates a new Order o[...]

[...]fernalis 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 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 protective role (from unnecessary stimuli--in order to safe guard our survival) --Bergson: “it is grass in general that interests the herbivore” --> ‘sensory-motor schema’ is an agent of abstraction (Deleuze)
[@Varinia's “could/should/would”; ‘line of flight’ --> becoming; disturbing the virtual, in her work how is actual/virtual (made impossible to?) distinguished?]

sensory-motor schema:
Within constructivist theories, the sensorimotor schema is held to be the principal unit of knowledge in use during infancy. A sensorimotor schema is a psychological construct which gathers together the perceptions and associated actions involved in the performance of one of the habitual behaviors in the infant's repertoire. The schema represents kno[...]

[...]Anouk)

“in Islamic art and new media art, we have two triadic models in which the infinite is mediated to perception by some kind of information.”

worship !~/=>? transcendence
(Who can say what people are really experiencing when, in the course of worship, they gaze at a dome, kneel on a carpet, or let an allegorical painting dazzle their senses? -Marks)


(Deleuze and Guattari acknowledge that) “every body of thought has its own plane of immanence, an unthought against which it struggles to give rise to new concepts”, still, they dismiss Chinese, Hindu, Jewish, and Islamic “philosophy” as prephilosophical(!)
intellectual struggle ~= jahd جهد, ejtehad اجتهاد (Averroes) ==> to bring new concepts into the world

yes, Islam assumes an epistemological endpoint, yet this endpoint is never achieved and inspires endless intellectual struggle (Sufi mystics, تفکر اسماعیلی Isma'ili thought) --> engaging with the *divine plane of immanence* {perceptual and contemplative venture into the infinite}

mediation between the divine and the world ~=> a certain manner of unfolding (--> for Sohrevardi: emanation--in terms of a philosophy of light --> universe is a cascade of unfoldings [veil?])
-Farabi: God contained the forms or models of things ==> the spirits of the spheres, active reason, soul, form, and matter
-Avicenna: all existence is contingent; God = 'the uncaused’
(Avicenna's conception of) the nonentity (or antimatter) as the virtual double of every existent ~= (Deleuze and Guattari's) concepts of the virtual and the actual
(Avicenna:) God ==> existence/nonexistence
(Deleuze:) existence <==> nonexistence; (mirror each other?)


virtual (حق hagh ~ truth) <--> actual (حقیقت haghighat ~ reality)

hierarchy of nonexistent things


not everything is cognitive, sometimes it is sensuous material to be experienced
(@Seba, flows of information that “demand” cognitive attention)


-what interfaces Zaher ظاهر and Baten باطن?
{plane of immanence, plane of infinite information, (gender neutral) pregnancy, ventral} Baten <--> Zaher {plane of image information, dorsal, hard and complete} ==> vulnerability of the virtual protected by a fold

فنا fana: an stimulating awareness of the nonexistent side of every existent ~->? (Deleuzian) creativity; [...the schizo/darvish/ درویش (creative processes)]
(Rumi as a child sees people in their house, grinding mill talking to him, his mill speaking with him; condition of schizophrenogenic hearing --> gheib غیب, alame gheib عالم غیب)

yes yes, in transcendentalism universe suffers in a state of nonreality (or illusion) --> sublimely inventive cosmologies

the current information culture with its lame digital infini[...]

[...]rtain meanings at the expense of others)

(Marks’) existential phenomenology : one's own experience, sensory and mental, is used as a basis for analysis (to investigate), but does not assume this experience can be generalized.


code: a writing that is executable : a writing whose very nature is to carry out an action

“We are at a point where the Islamic heritage latent in Western modernism can usefully inform efforts to make information culture meaningful and responsive” -Marks


(Marks notion of) “Islamic art” --> unity (tohid توحید) of sorts -->  unity of the code ==> multiplicity or infinity --> unfolding: {directional (vector) & performative} --[D+G]--> (aesthetics of aniconism:) ‘abstract line’ & ‘haptic space’ ==> embodied perception ~=>? permeable, phenomenological, “nomadic,” contemplative subjectivity


“networks are the haptic space of our age”



qualities of latency

(in secular contexts) calligraphy, letters and words start to look like bodies
(Shii's favorite:) image latent in text --> foliated Kufic, shekaste nasta'ligh (شکسته نستعلیق), etc.
--> relationships are hidden, latent, and interpretable [--> veil]
•figures arise from text-based, nonfigurative works
•textuality and figurality


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

*relevance is hylomorphic, it imposes meaning from the outside
•to represent the nation / to critique the nation
•to self-orientalize / to critique orientalism
•to tell stories that everyone can relate to
•to be expressive / to be conceptual
•

hylomorphic nature
in which ‘matter’ and ‘form’ meld physically in myriad ways yet remain distinct linguistic categories


anamorphic: pertaining to a kind of distorting optical system, anamorphic lense, anamorphic gaze
(تغيير شکل دهنده) a notion of knowledge inquiry

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

Marks’ take on Sadra's triadic ontology of sensible, imaginal عالم خیال, and intelligible realms
+cognitive trinity of:
•mental intuition
•bodily knowledge
•spiritual knowledge
------> different human faculties perceive each real:
•sense perception --> external particulars: the sensible world of matter
•imagination --> internal particulars: the imaginal
•intellect --> universals: the intelligible
}--> with Avital i am learning technically (in language) to stay in a state of contamination (and their rewiring) of these faculties --> not to disavow the eching lines of my inherited tradition (“-->” + “~~>”)
◦sense perception ~~> universals
◦imagination ~~> external particulars
◦intellect ~~> internal particulars
◦...

[...]

[...]ions:
•fold (Ihde)
•skill (Merleau-Ponty)
•theory of affordance (Gibson)
•intra-action (Barad)
•detour (Latour)

(Merleau-Ponty's) ‘body schema’ : space of the body = 'space of situation,’ orientation towards possible (not only existing) tasks ==> aspects of the external/virtual world
body understood in terms of their ability to enter into one's projects =/= spatial location
[what is the body schema of the hacker in CG? (an external world where there is no near or far.) what is experienced as their Gestalt? which grasp is automatically localized? what are their phantom limbs? ==> body immediately known to self]


(body as the) system of possible actions, a virtual body with its phenomenal “place” defined by its task and situation. “My body is wherever there is something to be done.”

kinaestheses, proprioception,

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

what ‘play’ does to ‘ego’?

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

([is for Lilia (? like Wittgenstein) all ‘certainties'] grounded in the) certainty of the body
{pain <--> certainty}--> trauma + memory

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

(Christian Hubert > ) Rudofsky “unfashionable human body” (#veil)

Thomas Friedman “The Golden Straitjacket”
•political-economic garment of globalization era --> Straitjacket
(Cold War era:)
•Mao --> suit
•Nehru --> jacket
•Russian --> fur
•
•Islam --> hejab

(Tasavof-->{for which the body does not remain concrete and material, and soul is ambiguous and polymorphic}, Pythagorean:) veli: soul can clothe itself in different bodies =/= (Aristotle:) soul is the form of a particular living body { soul = organization of the body }--> “..there seems to be no case in which the soul can act or be acted on without involving the body” =/= (Descartes:) soul = enlightened machine (~=? proper organization of the brain)


***The body is a special image --> body image

body, the priveleged image, the world of consiousness (through self-reference), the brain's primary frame of reference [-constructed with libidinal intensity? --> a map of narcissistic investment] (=/= body without organs)
•condition of the subject's access to spatiality (of the [numero-computationally?] built environment)
•anatomy is always “imaginary anatomy”
•the (body-)ego is a formation of body image through primary narcissim (in terms of Oedipus complex)
•body image also incorporate external objects (implements and instruments --> intimate, vital, even libidinally cathected parts of the body) ~--> the “detachable” parts of the body: urine, faeces, saliva, sperm, blood, vomit, hair, nails, skin--all retain something of the cathexis and value of a body

-for Bergson: an image that one know from within by affections, r[...]

[...]e digital (articulated with Alberti:) that body-polys (body-pots) are ambivalent responses to the threat of inconstancy in a world wherein forms (like statues of myrtle) were only ever apparent --> each making of a body-poly (or pot) is a performance and an improvisation, unscripted and therefore cab go wronge
[Alberti + Budden + Sofaer + Ingold + Hallam]


3D model = partial subject

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

in Maya particles are as little ping-pong balls --✕--> relativity theory destroyed the idea of consistent objects
--> extreme forms of realism



Hitchcock's vertigo effect --> a tool i built years ago: https://www.highend3d.com/maya/script/vertigotool-for-maya
simultaneously zooming and pulling away : we apear to be in the same place, yet the place seems to distort beyond our control ==reestablishing==> the way we experience “here”
the vertigo tool doens't do away with human experience, it drastically modifies it in a dizzing manner
--> a dangerous knowledge zoom lens tool, a vertiginous antirealist/antiliteral abyss (=/=? irony device ==> presenting us with intimacy with existing nonhumans)

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

#veil
@Janina
@Ale


Nicole Archer: ‘textile’: a material formed at the intersections of desire and modern politics
•textile's ‘textility' = texture
•textile's ‘textuality' = readability

to be prepared to address relations consistencies ==> (hope to) meaningfully reform them

*(Archer lingering in the textile's volatile gum) to develop forms of critique that can account for the peculiar textiles ‘we’ are currently wrapped-up in* [globalized economies, militarized laboratories, etc. (BioSteel and so on)]

text +/& textile
•in metaphor: the social fabric, the Internet, the Fold, etc.
•in myth: Arachne's textiles, or Penelope's epic loom
}--✕-->? to account for neo-liberal and transgenic subjects

(traditionally:) textile (racialized and gendered, as “woman's work”) “=/=” text

*fabric conditions and binds our desires and bodies ---@Janina

(Archer >) Gernreich exposed how the fashion system instrumentalized the body's desire to move” while inscribing it within the time-signatures of modern capitalism

uniform = contemporary fashion's other

digi-camo (redesigned and digitally remixed camouflage fatigues worn by the US military)

desire for “freedom” and for alternative temporalities + desire for discipline and physical restraint
}--> *tight spaces our desires are prone to work themselves into*

textures and taxonomies of fashion and uniformity

Abu Ghraib --> (in the pursuit of a) perverse desire for justice (a desire that many feel is best met i[...]

[...]wn pleasures are made manifest & continually converting the erratic power of our desires into a kind of motion that can be effectively capitalized upon

(brackets and bracelets)

...momentary and marvelous sensations of free fall (by way of design)

Janina's wardrobe malfunctions

*the fine line between sexual liberation and sexual exploitation (in Space 1999 and Star Trek uniforms)*
(Archer:) “Star Trek's futuristic costumes assert their ‘other-worldliness’ by emphatically exposing as much of a woman's body as possible to a relatively prudish American public during the peak of the sexual revolution. Theiss’ garments were literally devised to slip back into the legacies of shame that had heretofore defined the origin of sexual difference and the litany of unequal gender relations that followed.”

() the artist and his muse (typically gendered image of the fashion designer and his model) --> based on the classical notion of an unhampered and naturally feminine ground of conception =/= masculine drive to be “creative” : (old notion that) “woman is the origin ==> it is up to man (Gernreich) to be original” --> to refashion feminine mater-iality into more meaningful forms

easily inscribed and veiled shame of nudity

*hyper-exposure* and *self-consciousness* (aimed at the shame ‘we,’ who live within ‘the cultures of the textile,’ are possessed by)

...deep-seated knowledge that the textile leaves us continually and hopelessly exposed


*our need to be forever wrapped-up in the text/ile* : endlessly bound by the perpendicular, criss-crossing of one another's desires and the ‘significances’ we ascribe to such satisfying predictability


textile screens

textile’s discursive usefulness: its ability to support and exploit the image of our “alternative” identities

(Lacan's) objet petit a : prediscursive, meaningless thing’


textiles (and the clothing shaped from them) are not “convenient things” that help curtail or discipline our desires (by properly veiling them), rather, they are the very object cause of our desire

capturing and suspending our desires in fabricated flights of fancy =/= a sieve (alak) to pass through onto places unknown/unknowable



embodied politics of impropriety

rethinking how ‘the body’ is typically interpolated, along temporal lines

the medium of the textile (--> fashion's main medium --> thread of sexual difference running through this fabric)

...styles that are not pre- or over-determined by a dualistic form of sexual difference

sartorial scheme

abstracting the concept of ‘the body’

attire

(more) body's social ranges of movement
(more) flexible corporeal aesthetics a[...]

[...]rtist and his muse (typically gendered image of the fashion designer and his model) --> based on the classical notion of an unhampered and naturally feminine ground of conception =/= masculine drive to be “creative” : (old notion that) “woman is the origin ==> it is up to man (Gernreich) to be original” --> to refashion feminine mater-iality into more meaningful forms

easily inscribed and veiled shame of nudity

*hyper-exposure* and *self-consciousness* (aimed at the shame ‘we,’ who live within ‘the cultures of the textile,’ are possessed by)

...deep-seated knowledge that the textile leaves us continually and hopelessly exposed


*our need to be forever wrapped-up in the text/ile* : endlessly bound by the perpendicular, criss-crossing of one another's desires and the ‘significances’ we ascribe to such satisfying predictability


textile screens

textile’s discursive usefulness: its ability to support and exploit the image of our “alternative” identities

(Lacan's) objet petit a : prediscursive, meaningless thing’


textiles (and the clothing shaped from them) are not “convenient things” that help curtail or discipline our desires (by properly veiling them), rather, they are the very object cause of our desire

capturing and suspending our desires in fabricated flights of fancy =/= a sieve (alak) to pass through onto places unknown/unknowable



embodied politics of impropriety

rethinking how ‘the body’ is typically interpolated, along temporal lines

the medium of the textile (--> fashion's main medium --> thread of sexual difference running through this fabric)

...styles that are not pre- or over-determined by a dualistic form of sexual difference

sartorial scheme

abstracting the concept of ‘the body’

attire

(more) body's social ranges of movement
(more) flexible corporeal aesthetics and articulations


{Edie's odd,protracted sleeves of her dress in Warhol's ICA exhibition 1965} the surreal transformation of a woman's arm into a pachyderm's long, wily, and authority-defying appendage...


the conventional and deeply gendered notion that fashion is “[ephemeral], frivolous, relegated to the domain of the feminine and the body, as opposed to art, which [is] deemed [eternal,] masculine and placed in the sphere of the mind and psyche” (Archer > Geczy and Karaminas)

and--> intertwining of fashion and art has long been regarded as absolutely key to the production of the modern social fabric--intended (like the warp and weft of a textile) to remain discreet, always perpendicular

modern aesthetic theory --> contradictory structure of difference of “fashion =/= art” : “fashion design = art's constitu[...]

[...]/>
*histories that linger as mood*

diversity work --involves-->
•the effort to minimize differences so that those who arrive can appear more ‘in tune’ with those who are already here
•
•
--✕--> bodies do not arrive at the same time [---> go to Sina's trans-lateness lecture performance series for Akademie der Künste der Welt 2014: being late is precisely the condition for which translation is needed + critique of universal translator]


...atmospheric qualities of the market

Ahmed's criticism of hopeful performativity [<-- in her text “not in the mood” Ahmed privileges ‘bad mood’ as the emblem of marginality --> emotional misfit]


public mood: prevailing public sentiment as to what constitutes appropriate matters for governmental attention <-- thermostatic understanding of mood
--Ahmed--> fabrication of feeling (& consumer satisfaction)


*to find = to form*

the idea of the national body acquires coherence through a systems of belief ==> separate the nation from race
•“requiring those who embody diversity to give their allegiance to its body” (for example a nation can love diversity whilst demanding that Muslim women unveil)


Marxist model of commodity fetishism --Ahmed--> feelings come to reside (magically) in objects [by cutting those objects off from a wider economy of labour and production. it is then as if fear originates with the arrival of others whose bodies become containers of our fear]


(for Ahmed) happiness: a technique of distraction (a cover-up)
--> for her: potency is in the rage
(Ahmed is too fast to celebrate lesbian ‘affect alien’ =/= heterosexual marriage)

good weather --> (showing) safety and wisdom of prediction

the idea of “your unfeeling masks a disbelief”

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


interesting =/= appealling --> most satisfying videos

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

elite consumption
country house

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

dirt
waste
stink
microbes


Campbell on bacteria and market


tropes that bring bacteria into the symbolic realm:
1. cuteness
2. overpopulation
3. lower classes
4. deviant sex
}--channel--> utterances that (indirectly [political discourse of establishment neoliberalism cannot address such things in direct ways]) express fantasies about:
•purity
•gender
•race
•community
•family
•pollution
•class
•disease
•sexual promiscuity (deviancy)
}<--Campbell-- symptoms of a capitalist socio-economic order --> they are found in:
◦explicit rhetoric of anti-establishment politics (the alt-right, anti-immigrant movements)
◦implicit [...]

[...]other people* مجاز مرسل metonymically (not just metaphorically)
•degenerate human
•homeless man
•transvestite
•street sweeper
•

(cleanliness is always sovereign)


if ”(deep) ideology =/= (critical) thought” --then--> fantasy =/= ?

‘deviant’ mobilizes deep-seated fears and fantasies ==> images that are visually intense + build exceedingly successful brands

critical analysis can move from thinking about symptoms as indirect expressions of deep ideology (paranoia) --to--> *indirect expressinos of structurating fantasies*

(brands know that) ***fantasy =/= ideology***
•Lacan --> even when patients could articulate their symptoms it didn't seem to dissipate ==> symptom was a constitutive core of their own subjectivity
•Zizek --> ideology: fantasy structuring out social reality itself =/= an illusion masking the real state of things
•Marx, Freud, Zizek --> symptom =/= a thing behind which secret content is hidden
for Marx *the secret is in hte form of commodity itself** (<--but-- commodity as a central symptom of capitalism) --Sina--> in the form of the hair-styles in The Magicians TV series


from symptom (veil) --to--> sinthome (screen)

*sinthome* is not directly analysable --Campbell--> images of bacteria are symptoms of the Real, not the symbiotic order, because the Real unsymbolizable
sinthomes organize the subject (without them the subject would be obliterated, Zizek)

(psychoanalytic paradigm --> emerging research in marketing:)
•sustainability practices’ fetishistic disavowal of reality can serve to exacerbate ecological catastrophe
•the inherently narcissistic nature of the consumer needs others to suffer in order to derive pleasure from (consumer) objects
•reinvestigation of consumer desire as jouissance --> a perverse pleasure in the “mad destruction” of our bodies and minds
}--> examples of critical marketing pursuing emancipatory unveiling procedures
--✕--> sinthome can offer:
1. an *analytic strategy for feeling out* the contours of symptoms
2. directing us to a new *question we may ask of texts of all kinds* --> ***why do they take the form that they do?*** [=/= what ideology is beneath them --> at the level of the latent contents (meaning) of a symptom] --bacteria-->
◦why do fantasies about community, sex, death, deviance take the form of the bacteria?
◦what is it about bacteria that is so compelling that it provides a structure for this array of phenomena? (<-- we can ask that at art/artists use of biology)

***the problem of bacteria for humans = the problem of living with others***

bacteria --think--> the problem of surviving in large, alienating, cross-infecting, co-dependent populations --> *metonymy between immunity & commun[...]

[...]stitutive core of their own subjectivity
•Zizek --> ideology: fantasy structuring out social reality itself =/= an illusion masking the real state of things
•Marx, Freud, Zizek --> symptom =/= a thing behind which secret content is hidden
for Marx *the secret is in hte form of commodity itself** (<--but-- commodity as a central symptom of capitalism) --Sina--> in the form of the hair-styles in The Magicians TV series


from symptom (veil) --to--> sinthome (screen)

*sinthome* is not directly analysable --Campbell--> images of bacteria are symptoms of the Real, not the symbiotic order, because the Real unsymbolizable
sinthomes organize the subject (without them the subject would be obliterated, Zizek)

(psychoanalytic paradigm --> emerging research in marketing:)
•sustainability practices’ fetishistic disavowal of reality can serve to exacerbate ecological catastrophe
•the inherently narcissistic nature of the consumer needs others to suffer in order to derive pleasure from (consumer) objects
•reinvestigation of consumer desire as jouissance --> a perverse pleasure in the “mad destruction” of our bodies and minds
}--> examples of critical marketing pursuing emancipatory unveiling procedures
--✕--> sinthome can offer:
1. an *analytic strategy for feeling out* the contours of symptoms
2. directing us to a new *question we may ask of texts of all kinds* --> ***why do they take the form that they do?*** [=/= what ideology is beneath them --> at the level of the latent contents (meaning) of a symptom] --bacteria-->
◦why do fantasies about community, sex, death, deviance take the form of the bacteria?
◦what is it about bacteria that is so compelling that it provides a structure for this array of phenomena? (<-- we can ask that at art/artists use of biology)

***the problem of bacteria for humans = the problem of living with others***

bacteria --think--> the problem of surviving in large, alienating, cross-infecting, co-dependent populations --> *metonymy between immunity & community*
•مجازمرسل metonymy =/= structural similarity تشابه
==reveal==> disciplines of *biology* and that of *political organization* are closely related [--> to understand fundamental concepts such as individuality and agency we need to frame the immune system not as a biological but a politico-psychic-physical phenomena]


*munus: public service, duty
{munus = onus + officium, obligation + office --> root of communitas}
co-munus: to be part of a community = to be a giver and receiver of the munus, which has a kind of coercive connective power
-anyone outside this gifting cycle is described as “immune” (@apass)
-munus: a gift (a contractual obligation that one has with the community) that marks one's entry to social life

[...]